Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	act_n	expression_n	inward_a	2,830	5	9.6759	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

another end the supream which will be acquired Gods glory and their salvation The head and the members agree in continuity So man and wife single themselves out from all the world and by an indissoluble conjunction until death according to the Divine Ordinance of God the first instituter of this Order are made one one in body one in affection by a loving consent on both sides Ephes 5.3 They two shall be one flesh saith Saint Paul and he that hateth his wife hateth his own soul which in nature is most monstrous No earthly unity is comparable to this Where whom God doth thus joyn together let none attempt to put asunder it was never the intention of the prime efficient of this sacred Ordinance that who were lawfully knit together hand-fasted and heart-fasted should be ever parted or really dis-joyned but should continue one and the same unto their dying day Ephes 5.23 Sic equidem ab initio so I am sure it was from the beginning Thus the husband is the head of the wife as Christ is the head of the Church And thus much for the first point in what respects the man is the head of the woman The second part of my discourse shall be concerning the Offices mutually to be performed by man and wife I will begin with the wife it is the Apostles exhortation unto them Wives submit your selves to your own husbands as it is fit in the Lord. Colos 3.18 Ephes 5.24 And in another place as the Church is subject unto Christ so let wives be to their own husbands in every thing This submission this subjection doth import three things 1. An internal act of the heart conceiving and acknowledging their inferiority to their husbands albeit for nobility of birth and honourable descent for riches or vertue or prudence they may perhaps excel Hence doth proceed as from its proper fountain outward subjection which cannot be without the former but either forced or feigned This disposition of the heart discovered by outward expressions the Apostles speech seems to reflect upon And the wife see that she reverence her husband For wives to be in subjection to their own husbands Ephes 5. last was the fashion in the old world thus Sara obeyed Abraham calling him Lord 1 Pet. 3.6 Let it O let it ye that are the daughters of pious Sara as long as ye do well be the fashion now So shall not the resolute combination of your faithful hearts admit an interruption nor your hearty harmony the least jarring 2. This subjection of wives imports an endeavour of conforming themselves to their husbands humours in all lawful and different matters It is indeed a difficult task but so much the more laudable when the work consummated An ingenuous nature will quickly effect it Hence saith the Apostle She that is married careth for the things of the world how she may please her husband The principal way to attain present felicity and undisturb'd contentation in this life for a woman is 1 Cor. 7.34 to be industrious in framing her disposition and composing her affections in that manner as that her actions may be correspondent to her good mans desires When the rib whereof Eve was made was taken out of Adam Adam was in a deep sleep free from perturbation or pain intimating as one wittily observes that women must be neither troublesome nor painful unto their husbands but ever good and pleasing 3. This subjection hath this importance that the love wives ought to bare their husbands ought to be entire The care of their estates and children perpetual their bearing with their infirmities patient their application of comfort in every condition Sicut in ligno vermis ita perdit virwn suum u●or malefica Hierom. constant And if any husband be of dissolute behaviour it is the part of a pious Matron by prayer and sweet conversation to endeavour a reformation A woman thus vertuous is a crown unto her husband Prov. 12.4 Contrariwise she that maketh ashamed is as rottennesse in his bones Wherein the wise man expresseth the mischief of an evil wife by an apt similitude And that of Hierom is not much behind it As the worm eats into the heart of the tree and destroys it so doth a naughty wife her husband Now secondly ye men whom God hath blest with the happinesse of a wife and ye that intend this holy estate observe your duties also It is an Apostolical Edict dictated by the Spirit of Truth husbands love your wives and be not bitter against them A twofold Precept the one commanding love the other prohibiting bitternesse Your love must be pure and upright according to the example of our Saviour urged by the Apostle Ephes 5.25 Husbands love your wives as Christ also loved the Church and gave himself for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lov'd the Church there 's the affection of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave himself for it there 's the effect of that affection First then you must love and bestow your hearts upon them and because that the demonstration of your love doth consist in the exhibition of effects there must be secondly an expression of the inward affection in outward acts which may be reduced to these three A joyful and contented cohabitation with your Consorts your presence unlesse necessity force your absence is much desired Christ promised that He would be with his Church unto the end of the world Inter utrunque ardor amoris summus ut Opianus de cervis agens scribit Prov. 5.18 19. So be ye with your espoused wives until death shall work a seperation Rejoyce saith Solomon with the wife of thy youth let her be as the loving Hind and pleasant Roe let her breasts satisfie thee at all times and be thou ravisht with her love Velut extra sis rerum aliarum obliviscare saith Mercer An instruction of them in all things that tend either to the procuring of temporal felicity in this life or the compassing of eternal glory in the suture If they learn any thing let them ask their husbands at home 1 Cor. 14.35 You are their Tutors and Supervisors whose directions are not limitted to secular affairs wherein they are your co-partners but extend also to religious employments and the divine matters of a more glorious and everlasting Kingdom Vxoris vitium aut tollendo aut tollerando Varro whereof with you they are co-heirs Dwell with them saith Saint Peter according to knowledge giving honour unto the wife as unto the weaker vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being heirs together of the grace of life 1 Pet. 3.7 There is for further expression of love in man required a careful and sollicitous provision of all things necessary for their wives He that provides not for those of his houshold is worse than an infidel Our Saviour supplies his Church which is his Spouse with what conduceth to the happinesse thereof So do

that the further off they are from one another in the same affection 1 Pet. 2. ● Rom. 12 9. 1 Joh. 3 1● Love as brethren Let love be without dissimulation My little children let us not love in word neither in tongue but in deed and in truth Anger Ira furor brevis quasi ex se ire it makes a man as it were to go out of himself Iratum simile est canibus inquit Aristotel qui cum primùm audiverant pulsum januae statim latrant non considerant utrum domesticus an aliquis extraneus sive peregrinus pulsaverit qua in re peccant saepe verbarentur ita etiam ira incontinentes ad vindictam rapiuntur Arist antequam consideraverunt quid ratio jubeat faciendum est in judicando Ira excitatur ex calidissimo subtilissimo humore nempe fluxibili Impedit ira animum ne possit ceruere v●rum Ira sex has habet filias Indignationem Humorem anim● Tumultum Blasphemiam Contumeliam Rixas For 1. A man accounts himself not worthy of such a wrong 2. Then he begins to swell 3. And then he meditates revenge 4. He will fall to cursing 5. To give distasteful speeches 6. And last of all there is falling to open strife in words or blows Some are soon angry and soon quenched like flax soon kindled and soon burnt out Others long ere they be angry and long ere they be pacified like green wood long ere it be kindled and long ere it be quenched But the worst of all are those that are soon angry and hardly quenched these are most opposite to God who is slow to anger and ready to forgive Sorrow will not remedy mischief Mulichre est furere in irâ Sence and anger is vain where force is wanting to revenge Est ira quaedam licita But we must not suffer the sun of Reason to be over-ruled by that affection For immoderate Ange● blinds Reason and pulls out the eyes of it as the Philistines did Sampsons Be angry Eph. 4.26 and sin not Hatred They that hate suffer in themselves the punishment of that evil they wish unto another He which hateth is the patient he which is hated the agent Contrary to the sound of the word the hater is in torment the hated in ease We must not hate the person of any man Ames in illo quod Deus fecit persequere in illo quod ipfi sibi secit Aug. be he never so wicked but his evil works because we must hate nothing that comes from God by grace or nature for he is the Author of nothing but good and no good is to be hated God made the man but the man made himself sinfuls Most unkindnesses that fall out among friends grow upon misunderstandings The neglect of cleering and removing them causeth dwelling suspicions Suspicions breed a very habit of misinterpretation This breeds a lothness to come to the light to shew the reasons of our dislike This lothness begets a very separation in heart and at length turns to downright hatred Suffer not hatred to nestle in the heart for when it is grown from a passion to an habit which is to be setled in an alienation and estrangement from the person hated then it grows to wish and desire and seek his hurt I could like that Exposition well said Maldonat if it were not Calvin's And that Reformed Religion said George Duke of Saxony if Luther had not had an hand in it Better is a dinner of herbs where love is Pro. 15.17 than a stalled ox and hatred therewith Malice Malice Malice as we say of rennet the older it is the stronger in short is Anger inveterate It is an inward hatred or grudge harboured in the heart against others It may be known by divers signes viz. A constant base estimation of others and inward loathing Frequent desires to hurt them longing for ability and opportunity of revenge Proud and arrogant carriage whereby it appears a man despisech others Habitual backbiting judging and censuring And resolution not to forgive a wrong done Habet malitia currum suum rotis quatuor consistentem viz. Savitiâ Bern● impatientìa audaciâ impudentiâ Valdè enim velox est iste currus ad effundendum sanguinem qui nec innocentiâ sistitur nec patientia retardatur nec timore frenatur nec pudore inhibetur Trahitur autem duobus pernicibus equis ad omnem perniciem paratissimis terrenae potentiae saeculi pompa porro praesident duobus his equis aurigae duo tim●r livor timor quidem pompam livor potentiam agît Chrys in Mat. c. 22. Pulli serpentum etsi breviores sunt veneno tamen aequales Luporum catuli venatione nocere non possunt sanguine tamen gaudent morsibus laedunt The infirmities or wrongs of others may be the occasions but they cannot be the causes of malice It comes from the Devil without and an ill nature within And hath bad effects viz. Conforming us to the nature of the Devil pleading mans unregeneration sowring our gifts hindring Prayer and the Word procuring God's hatred and pulling down his judgments 1 Cor. 14.20 In malice be ye children Envy All the lusts in the world are reduced to three heads the lust of the eyes the lust of the flesh and the pride of life Envy is the chiefest lust of the eyes and it is properly so called because a man seldom envieth another until he sees some good he hath above himself Envy is the trouble which a man conceives in himself at the good which another receives It is the most furious of all the winds that shake the affairs of the world A most quick-sighted and sharp-fanged malignity And is an evil wherein is steeped the venome of all other vices Dogs by cherishing are made tame Lions by bringing up are made gentle Basil but an envious man the fairer he is spoken the worse he is The envious man feeds on others adversity like the Beetles who feed on their fellows dung A notable example of Envy we have Lib. 1. c. 25. in those spightful Heathens of old as Eusebius reports who turned the sacred Monument of the Tomb of Christ into the Temple of their Venus Invidia est animi tinea Cypr. Whilst an envious man looketh obliquely upon the goods of another He loseth what is good in himself or at least takes no delight in it Envy is the inseperable companion of all honorable actions Invidia virum probum sequitur Naz. Invisurum faciliùs quàm imitaturum The nature of the Basilisk saith Pliny is to kill all trees and shrubs it breatheth upon and to scorch and burn all herbs and grass it passeth over Rumpit saxa c. Envy is ultio animae an Aetna in man that continually burns intus extra it like the Cantharides finds feeding on the fairest roses This passion is a murderer Of a mans own self for wrath

to the lustre or brightness in gold Godliness to the weightiness or that propension in it which in the motion of it carries it toward the center Holiness respects the nature and quality of the action and engageth to a serious and zealous rectitude in these Godliness respects the end of the action and carries the agent in his intentions herein upon God Besides they are different in their nature in that Holiness is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never Godliness He is often said to be holy never godly And the holy Apostle exhorts to these as to two several graces 2 Pet. 3.11 Yet they are never divided in their subject For the holy man is stirred up of God to make God and his glory the soveraign end of all his ways which is Godliness To promote Holiness in the world God useth various engines viz. Precepts or commands Lev. 11.44 45. Motives and arguments 1. God himself is holy and he would have men communicate with him in his darling attribute 2. Men and women are brought into a capacity of being holy by the death of Jesus Christ 1 Pet. 1.17 3. God hath made many great and precious promises unto it wherein he stands engaged to the sons and daughters of men 2 Cor. 7.1 4. God is unable to bear the world in an aversness from holiness Heb. 1.14 5. The beauty and glory of it hence often called by that name 2 Cor. 3.18 Eph. 5.27 6. The peace it brings 7. And joy it begets Examples The Scripture in the memory of those that were holy seems to embalm them with honour to posterity on purpose that being preserv'd the world by them might learn and follow holiness in all succeeding generations It hath the superscription express and image of the glorious God upon it What manner of persons ought we to be 2 Pet. 3.11 in all holy conversation and godliness Civility As there are some things that glister but are not true Gold so some things shining which are not true Grace Civility and Morality are far from true Sanctity Yet herein it is not only possible but easie to mistake Learn therefore to difference them Civility and Morality hath respect only to the outward carriage and comportment but true Sanctity hath respect chiefly to the heart searching into the secret corners the very spirit of the mind So did good David when he prayed Cleanse thou me from secret faults That teacheth a man to avoid gross vices notorious offences scandalous enormities But it is only Holiness which causeth a man to make conscience of the least sins as well as the greatest Serm. 1. de Sp. ● To which Bernard saith excellently Hanc sollicitudinem non facit nisi Spiritus Sanctus qui ne minimam paleam intra cordis quod possidet habitaculum patiatur residere Holiness inlightens a man to look on the same sins which Morality and Civility discovereth with another and a cleerer aspect since whilst the Civil person only abhors them as enemies to his good name and the Moralist as repugnant to reason the Holy man loaths them as breaches of Gods law and offences to his Majesty Thus repenting David and the returning Prodigal looked upon their sins as against and before God Psal 51.4 Luk. 15.21 Civility restraineth sin but Holiness conquereth it Civility lesseneth the actings yet taketh not away the power whereas Holiness though not all at once yet by degrees subdueth the power of corruption Lastly This is the peculiar efficacy of true Holiness that it doth not only irradiate the understanding but inflame the will and affections with a love to God and zeal for his glory In which respect it is that they whom Christ purifieth to himself a peculiar people are said to be zealous of good works Tit. 2.14 The soul hath her senses as well as the body and these must be exercised Heb. 5.14 A Bristol-Stone looks like a Diamond We had need to try the things that differ that we be not cheated and so undone as many a man is by purchasing a counterfeit commodity at an unreasonable rate This I pray Phil. 1.9 10. that your love may abound yet more and more in knowledge and in all judgment That ye may approve things that are excellent Honesty By it generally all kind of duties are signified which men are mutually to practise one towards another without doing any uncomely or wicked thing An honest man had rather complain than offend and hates sin more for the indignity of it than the danger He hath but one heart and that lies always open All his dealings are square and above board he bewrays the fault of what he sells and restores the owner gain of a false reckoning He esteems a Bribe venemous and only to be gilded over with the colour of a Gratuity When his name is called in question his Innocency bears him out with courage His Conscience over-ruleth his Providence Finally he hates falshood worse than death He is a faithful client of Truth No mans enemy and it is a question whether more anothers friend or his own But contrariwise too many are like the Dragons of Armenia that have cold bodies and yet cast fire out of their mouths Like the Sea-fish which gapes as if she would swallow up the Ocean but being ript up and her entrails opened there is no water found in her belly Christians in shew Devils indeed In all godliness and honesty 1 Tim. 2.2 Liberty Deus operatur omnia in omnibus necessitate infallibilitatis non coactionis Zanar Metaph. Deus efficaciter in homine libero operatur sed tantùm abest quòd hac efficatia tollat libertatem quòd magis eam ponit voluntas non potest cogi servata sua natura Quia e●si Deus potest cogere voluntatem meam ut lucrem poenas meorum delictorum tamen hoc non esset ex vi meae voluntatis nec ex coactione intrinsica libera sed ex violentia intrinsic● impellentis Deus autem agere solet per concursum influxum naturam agentem modificantem ideo ei non infert violentiam Liberè operari dicitur dupliciter 1. Quoad electionem sic est libera quia potest eligere non eligere 2. Quoad executionem sic potest impedire ab extrinsico per multa impedimenta Quod probatur locis multis Scripturae Cor hominis disponat viam suam sed Domini est dirigere gressus ejus In homine reperitur triplex libertas 1. Prima dicitur libertas à culpa quia in libertate natura est non peccare 2. A poena quia possumus evadere angustias mala quibus premimur 3. A coactione in electione quia possumus liberè eligere Duas priores libertates per peccatum primi parentis amisimus si stemus in puris naturalibus solùm tertia libertas remanet Bern. de grat lib. arbitr Liberty though but bodily is such an inestimable good thing

in their affliction and to keep himself unspotted from the world Divine Worship The Serpents Grammar first taught Deum pluraliter declinare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eritis si●ut Dii Ye shall be as Gods And here is the first broaching of plurality of Gods which since this time hath multiplied to an innumerable rabble of false gods Of Divine powers adored by the heathens Hesiod reckons up thirty thousand that were in his time What an Army may we think there were of them in after ages It is said that in China are no fewer than an hundred thousand Idols See Mr. Fullers Pantheon But all religious service done to any but God is manifestly condemned as impious Be the gods of the Heathens good fellows the true God is a jealous God and will not share his glory with another Read 1 Cor. 8.5 6. Worship is either 1. Civil Or 2. Divine The former may be given to men and it is twofold 1. A civil worship of duty from inferiours to their Superiors as from children to their Parents from servants to their Masters from subjects to their Magistrates 2. A civil worship of curtesie which is from equals when one equal will bow to another or when a Superior bows down to his inferiour But the latter is Gods peculiar For nothing but God or that which we make a God is or can be worshipped Either he is a God whom we worship or as much as in us lies we make him one Whatever creature shares in this honour this honour ipso facto sets it up above and makes it more than a creature The very Heathens thought every thing below a God below worship Indeed Papists have worship for creatures and they have distinction for it but no Scripture for it They tell us of their Latria worship onely proper to God and Dulia which is for Saints and Huperdulia which is for the Virgin Mary and for the signe of the Crosse Thus they make vain distinctions which God and the Scripture make not They that invent a worship must invent a doctrine to maintain it by And indeed vain distinctions are good enough to maintain vain superstitions This divine worship of God is twofold 1. Internal and 2. External The former is to love God fear God and trust upon him These are acts of inward worship The latter is nothing else but the serving of the Lord according to his own institution D●o serviendum ell non ex arbitrio sed ex imperio Tert. in those several wayes wherein God will be honoured and served by humble adoration supplication c. God requireth both and there is a necessity of joyning both together but internal worship is the chief External worship honours God most but internal worship pleases God most The external worship may be compleat in it self but is never pleasing to God without the internal Internal is compleat in it self and pleasing unto God without the external But in both we must be zealous The Lacedemonians though sore assailed by the Pe●sians would not resist till their sacrifices to their gods were fully ended God is a Spirit John 4.24 and they that worship him must worship him in Spirit and in truth To these we oppose the profane person he hath no gods at all in matters of Religion his heart is a piece of dead flesh without feeling of love of fear of care or of paines from the deep strokes of a revenging conscience custom of sin hath wrought his senselesness which hath been so long entertained that it pleads habitation we are born sinful but have made our selves profane at the first he sinned and cares not now he sins and knows not appetite is his Lord and reason his servant when ought succeedeth to him he sacrificeth to his nets and thank either his fortune or his wit and will rather make a false god than acknowledge the true His conscience would fain speak with him but he will not hear it and when it cries aloud in his ear for audience he drowns it with good fellowship He never names God but in his oaths never thinks of him but in extremity The inevitable necessity of Gods decree makes him desperately carelesse so with good food he poysons himself his usuallest Theme is the boast of his young sins which he can still joy in though he cannot commit He cannot think of death without terrour which he fears worse than Hell because this he is sure of the other he but doubts of He comes to the Church as to the Theatre but not so willingly for company custome recreation perhaps for sleep He is hated of God as much as he hateth goodnesse and differs little from a Devil but that he hath a body The Law is made for the unholy and profane 1 Tim. 1.9 Look diligently lest there be any profane person as Esau Heb. 12.16 Servant of men There is a service due from man to man but comparatively to our service of God we must not be the servants of men We ought to serve men heartily but we must serve none but God with all our hearts He is a servant of men in the Apostles sense 1 Cor. 7.23 that subjects himself to their lusts either for hope or fear labouring to please men though it be with sinning against and provoking God That Rule holds good in Rhetorick but not in Divinity Cicero Non ad veritatem solùm sed etiam ad opinionem corum qui andiunt accommodanda est oratio This was a Principle held very fast by the Heathens Magis ob temperandum est Diis apud quos diutius manendum erit quàm hominibus Witnesse Antigoua in Sophacles quibuscum admodum brevi tempore vivendum est Better obey God with whom we must ever live than men with whom we have but a while to continue Men-pleasers that curry favour with all they lose a friend of God neither do they long hold in with those whom for present they do so much please Whether it be right in the sight of God Acts 4.19 to hearken unto men more than unto God judge ye Servant of sin Every man till regenerate is a servant to sin and overcome by it Quot vitis tot domi●i till the grace of regeneration do renue him and set him at liberty All unregenerate men have put their neck into sins yoke and are unwilling to have it taken off again Sin may have a twofold prevalency or dominion over a man 1. Either with a full and plenary consent 2. Or else unwillingly with reluctancy and contradiction As Josephus saith of Herod that he raigned over the Jews for many year by meer force they opposing and resisting of him but afterwards they willingly consented to him By this distinction Divines use to resolve that case of conscience whether a godly man may be said to be under a reigning sinne for as we understand the word reigning as aforesaid so it is true or false c.

nature he had made ours by grace And here we may be as bold as to conclude we are the sons of God because the natural Son of God assumed body of our body flesh of our flesh and bone of our bones that he might be the same with us and we the same with him Thus he became our Kinsman to whom of property by the old Law it did belong to redeem his brethren Which that he might effect he did conquer Death and who could do this but he who is our Life He did vanquish Sin and who could do this but Righteousness it self He did bring into his subjection the Forces of the world and the Powers that rule in the air and who could do this but he that is the Power of God And who is this Life this Righteousness this Power of God but Jesus Christ very God of very God and yet the Son of Man Christ was God and Man Man that sin might be punished in the nature offending yet Man without sin to fulfill that Righteousness which none of us sold under sin can fulfill He was Man that as by the disobedience of the first Adam sin entred into the world so by the obedience of him who is the second Adam righteousness should bring justification to life And as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous By the righteousness of his obedience Active and Passive Active in perfecting all the duties injoined by the Law Passive in suffering the wrath of God the punishment of our disobedience Thus our confusion is taken away and life and righteousness are restored unto us And he was God withal that the Justice of God might receive compleat satisfaction by a punishment that should be infinite or equal to infinite which none but God could give And therefore Christ is said as God to have purchased his Church with his own blood Act. 20. 1 Joh. 3.16 and to lay down his life for us And though his punishment was not so infinite but that it was finite yet it was only finite for time but was for value as it ought to be infinite Thus the Son of True God did bear the burden of his Fathers wrath in our nature which no other Nature ought to do but the soul that sinned which no other but God could do because God is a consuming fire and his wrath unquenchable by any creature Forasmuch as God alone could not die because not subject to passion nor Man alone overcome death because too weak It was requisite that our Redeemer who should die for our sins should be both that by the weakness of the one nature he might submit himself to the power of death thereby to undergo punishment due to sin and by the strength of the other he should by sustaining the Manhood make good his part against death and swallow it up in victory O death where is thy sting O grave where is thy victory But thanks be to God Sarcasmo conflat hostili derisione quâ mors ridenda propinatur saith one that hath given us the victory through our Lord Jesus Christ And thus much of the Person humbled which is Christ God and Man The next point to be discuss'd is Wherein his Humiliation did consist that is in general He suffered From the time of his nativity to the very hour of his death was he not free from suffering He was no sooner born but Herod sought his life He was subject to the infirmities of our nature sin excepted He was hungry and thirsty weary and faint sorrowful and discontented his poverty was extream though Lord of all and Possessor of heaven and earth he had not so much as whereon to lay his head Grievous was the temptation he suffered by Satans onset infinite were the injuries that were offered him by the cursed brats of Satan both in word and deed In word by false calumnies and forged accusations by contumelious detractions and cursed blasphemies In deed by framing of projects and laying of plots how to take away his life He was despised and rejected of men a man of sorrowes and acquainted with grief and we hid as it were our faces from him Isa 53. He was despised and we esteemed him not surely he hath borne our griefs and carried our sorrowes Yet we esteemed him stricken smitten of God and afflicted His whole life was a perpetual passion He was never let alone until upon the Cross he gave himself a ransom for all and his enemies never ceased until they drew out his hearts blood which he for our redemption in his loving kindness was willing to part withall He had power in his own hand to lay down his life and he had power to assume it again For albeit his life lay at the stake yet could he were he so disposed command legions of Angels beside his own power which was alsufficient to deliver him either by putting his enemies to flight or by repressing their violence that either they would not or they should not hurt him or by utterly subverting them But being that he came into the world to the end to suffer to compass for us a world without all end he withdrew not his neck from the yoke but set himself forward to bear the iniquity of us all laid upon him Thus Christ was subject to passion but not according to his divine but humane nature For as he is God he is Actus purissimus and cannot suffer but yet he being God suffered in the nature assumed which was capable of suffering that is in his Manhood So that here we have the highest Person and the lowest Humiliation met together Wherefore in this suffering of our Lord there are three things according to Bernards observation specially noted Bernard Opus modus causa In opere patientia in modo humilitat in causa charitas commendatur Patientia singularis humilitas admirabilis sed charitas inestimabilis There are the work the manner of performing and the cause In the work which is suffering his patience is commended in the manner his humility in the cause his charity for charity moved him to suffer with patience and humility His patience is singular none like it his humility admirable none ever came never shall come near it his charity inestimable for it is incomparable All which may appear unto you by presenting to your view his special sufferings immediately preceding his death In these sufferings of our Saviour you may see the foulest act of Treason that ever was committed the greatest Cruelty that was ever heard of both hatcht in the pit of hell Judas his familiar friend comes and betrays him with a false-hearted complement a Kiss his love was only from the teeth outward deceit was in his heart and the poison of asps under his lips but no wonder the Devil was in him Peter his Disciple than whom none more forward in times past to confess him to be

would not stick to exact the thing promised therefore whensoever God makes a promise either to King or people they must not be so coy as not to take hold of it and to challenge God of his promise For he promiseth to the end they should remember him and thereby he them Fear not then it is his delight Again Gods promise is the strongest argument a man can use it is a sign of an invincible faith to apply it the remembrance whereof should drive us to God And is the best comfort to a Christian man in this life It was here Solomons chiefest joy which made him come thus to God Lord remember David It should seeme by this speech that God was asleep or forgetful of his promise But the speech is not proper for he that keepeth Israel doth neither slumber nor sleep Psal 121.4 God cannot be said to remember or forget properly but by a metaphor not Theologicè but Oeconomicè as the Fathers speak or per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Logicians call ambignum ex analogiâ conceptus because we cannot otherwise conceive by reason of our natural imbecillity God is said then to remember when he shews himself to have a respect unto us for his promise sake So Tremelius expounds it Tremel demonstra te meminisse Lord declare by a plain demonstration that thou forget'st not thy promise made to thy servant David by performing it or being as good as thy word in me I will not enter into any Philosophical speculation concerning this And what should he remember A●● Vt impleatur quod promisit saith Austin To whom promised To David Lord remember David That is that he would fulfil in him what he promised to David his father that his seed should sit in his throne for ever that he should plant his Church and true worship there and dwell among them that the ministery should be pure and powerful the arme of God to salvation that he would give them food sufficient that the glory of his Kingdom should never come to decay This is the Summa totalis In these words we may perceive as in a Perspective-Glasse who it is that is the first raiser of a State and who the puller down States are not guided by blind fortune as the Poets feign nor by Angels appointed thereto in every Kingdom as the Platonists imagine nor by the Starres as some Star-gazers affirm but God alone guides all by his Providence The heavens doth rule saith Daniel by a Metommy of the subject for the adjunct Dan. 4. None can stay his hands or say unto him What doest thou saith Nebuchadnezzar A lesson for Kings and Magistrates that they sollicite none but God for the welfare of Church and Common-weale as here Solomon did But what is this all No they must do it of necessity therein to acknowledge his Supremacie and their Allegiance but this I toucht already They must also have as great care of Religion as of the Commonweale and more for that was the end why Commonweales were ordained without the Commonweale will but be a common poverty it is the soul of the Politick State it gives life unto it Whereupon it being without Religion is compared to a dead body without a soul but both being joyned together the one may say of the other Parsque tui latitat corpore clausa meo Both must be minded as in promise here meant by David So in Prayer Solomon is our example And as their care for the planting of Religion must be great so must they have a watchful eye for the peace of Jerusalem they shall prosper that love thee Lastly they must commit all to God Trust in the Lord with all thine heart and lean not to thine own understanding Prov. 3.5 Victo i● mihi crede non hominum disciplinis aut industriá comparatur sed Dei O.M. benignitate arbitrio c. Ferdinand K. of Arragon He is the Watchman of Israel he it is that in the night and in the day discovers all plots and conspiracies that bringeth the rebellious to confusion It is he that giveth salvation unto Kings Psal 144.10 Thus they may assure themselves that if God be on their side they need not fear what man can do unto them If they cast their care upon the Lord he will care for them This was Solomons way to the throne when as he said Lord remember David Now let us come to know what David was in himself without any respect to the promises He was as his name imports beloved amiable or a friend true indeed for he was the beloved of the Lord for God was with him he was the son of Jesse Ruth 4.22 by profession a Shepherd but chang'd from a Shepherd to be King of Judah 2 Sam. 1.4 King of Israel cap. 5.3 God we see hath not respect of persons outwardly he chooseth poor David before any in Israel to be King for thus saith the Lord to Samuel Arise anoint him this is he 1 Sam. 16. David provided Ministers to serve the Lord 1 Chron. 16.4 He provided matter for the building of a Temple he appointed Solomon to build because God did for bid himself 1 Chron. 22.3 He gave Solomon the pattern and sound out the place 2 Sam. 5. He followed the Lord with all his heart 1 Kings 14. save in the matter of Vriah cap. 15. These are parts of the Acts and Monuments of David Thus we see Gods love to David and Davids zeal to Godward he did as much as he could more if he could do he would have done God denied David would not resist A doctrine for Kings and Governours not to counter-check Gods commands And when he heard he should not do it he sate not idle as many would have done but prepared materials for the building Let all of all degrees learn hence to provide all things for the setting forward of a good work What work better than the building of a house for God wherein to call on his name But in this age men scarce vouchsafe to repair nay some rather have pulled down and instead thereof erected stables Which indeed hath proved the way to bring an old house on their heads Contrary to this was Davids practice therefore saith Solomon Remember David or thy promise made to David my Father It follows and all his afflictions Some translate these words cum totâ or cum omni afflictione ejus some ad● and and then we read it thus as in our Bibles And all his afflictions The reason of this diversity lies in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes beareth the force of the Article of the Accusative case and then they adde and to make up a perfect sentence it is called by the Grammarians Asyndeton when a conjunction is wanting Sometime the force of the Proposition cum then Remember David with all his afflictions the matter is indifferent the sense is the same There is a greater difference

in the translation of the word Gnuunotho Austin Hierom and Theodoret with almost all the Papists translate it omnis mansuetudinis ejus but Luther Calvin Tremelius and others translate it Cum totâ afflictione ejus So Arias Montanus a Papist Cum universa ejus afflictione ad verbum cum omni affligi ejus we follow the last But to leave off words and come to the matter it is manifest by these words that David had many afflictions yet he was the beloved of the Lord his darling so was Christ yet from the Cradle to the Crosse was he afflicted of whose troubles Davids here were types Therefore Gods dearest children are subject to afflictions they are Gods messengers to bring them to him messengers of life not of death of love not of hate for the Lord chasteneth whom he loveth David was afflicted by Saul and his followers before he had possession of the throne and after he was sole Monarch placed in the throne many were the troubles that attended on him Thus Kings are not exempted from being afflicted Among his manifold troubles this one is recounted the inward care he had of finding out a sit and convenient place where to build a Temple for the Lord. This we may perceive in the verses following he was tost too and fro with many difficulties inwardly perplexed and all for Gods glory Constantine the great was of his mind for no sooner did he conquer Maxentius and Licinius by which victory he ended the Persecution moved in the East and West Churches but he caused Bishops to be consecrated Churches to be built and then the Church of God began to flourish which before was almost drown'd in the red sea of bloody persecution for some hundreds of years I might be infinite in reckoning up the Godly Acts in this kind of Kings and Governours which outward acts shew the inward love they bore to God and true Religion Here is mention made of Davids afflictions to shew the truth or certainty of promise as if they had been therewith seal'd and sign'd Which proves that he endur'd all these troubles because he had so fair promises of God Therefore to whom God doth give comfortable promises no trouble or anguish should annoy him but he should willingly undergo all tribulations for the promise sake It was not for his afflictions that God made him this promise it was gratis Lastly Davids afflictions are put down for an example to incite others to suffer the like To comfort them and to assure them that albeit they suffer never so many troubles that it would seeme impossible that those promises should be accomplished yet should they put their trust and hope in God who out of stones is able to raise up children to Abraham As Solomon prayed thus in his own behalf so let us as the Apostle commands make intercession for Kings and those which are in authority Lord remember our David CHARLES the second by the grace of God King of Great Britain France and Ireland defender of the Faith c. Thou who art the King of Kings make him a King over many Kings thou who art the King of peace guide the feet of our King in the wayes of peace Sit thou in his heart the chief Defender of his faith Councel thou him from above to have mercy on them to whom mercy belongs and to execute justice to them to whom justice Lord discover all plots and conspiracies intended against his sacred Majesty Let them be taken in their own nets that conspire against him Make him careful of thy Church Fill him with Faith Hope and Charity and at last reward him with a crown of glory And grant that ever after his seed may sit on his throne till the coming of the Messias Amen THE WATCHMAN'S Watch-word ACT. 20.28 Take heed therefore unto your selves and to all the Flock over the which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood WHosoever shall seriously observe Gods powerful providence in Pauls Conversion may discern an act of great mercy in God and a strange alteration in Paul It was the great mercy of the Almighty that ever Paul was converted to the faith He was a raveming wolf of the tribe of Benjamin using his best endeavours to devour the little flock of God breathing out threatnings against the Christian profession and slaughter against the Disciples of the Lord. Yet God in whose hands are the hearts of all m●n did so suddenly alter his savage disposition and so turn the course of his resolutions another way as for a time seem'd incredible From persecuting the Gospel the Lord won him to the preaching of the Gospel from being a profest Enemy to Christianity to be a strong Pillar of the Christian Religion The time was that his whole aim was bent to the extirpation of the Doctrine of Christ Jesus not a Professor durst hold up his head in his sight his imployment was to find out such and to bring them bound to Hierusalem To this purpose had he Letters framed countenanced by the Great ones and bacht with the chief Authority that his actions might pass unquestioned without contradiction Neither wanted he wit learning and courage to draw his projects into publique view and execution with all dexterity thereby to discharge his warranted Commission with approbation But when he heard that Voice from Heaven Saul Saul why persecutest thou me when he saw the Heavens took notice of his actions he was struck into a maze he trembled exceedingly his courage fell down his heart was astonished and suddenly turns Professor of that faith he erewhile persecuted to the death What before he endeavoured to pull down and trample under foot be took in hand to erect and build up Christ crucified was the subject of his discourse as before the object of his hate for whose sake he was put into as great fears as ever he put others and was subject to as great dangers by others as ever others were by him But in process of time he became a man of so undaunted a spirit as that no threatnings could terrifie him no fierce looks outlook him no power affright him no dangers discourage him from publishing to the world the Doctrine of Peace and Reconciliation through the blood of Jesus Christ call'd then by the Scribes and Pharisees as to this day by the Roman Sectaries Heresie God having thus made him a Chosen vessel to bear his Name before the Gentiles and Kings he went about from place to place preaching That Christ that was crucified was the Son of God Being at length come to Miletus he calls the Elders of the Church together to whom he delivers sundry wholsom Instructions tending to the good of Gods Church committed to their cure This was his Conscio ad Clerum and it was his parting Sermon It begins at the 18. verse of this Chapter and continues to the 36. Part of which Sermon are

grace that was given him Once a profest Enemy to Christianity now a profest Preacher of the Gospel of grace Once a Subverter of Gods Church now a Converter unto Gods Church On whom I will pass my censure as one did on Origen for his writing Vbi bene nemo melius ●bi male nemb pejus Where he hath done well none did better where ill none worse We read of two names that were given him Saul and Paul Hierom. S. Hierom is of opinion that he was first called Saul and by converting Sergius Paulus to the faith received that name Paul tanquam trophaeum as a victory Others suppose that he being a Pharisee was called Saul but after his conversion Paul that his Religion being changed he changed his name Origen thinks he had two names Origen as Matthew is called Levi and Solomon Jedidiah But it matters not much whether you call him Saul or Paul In both names is contained a Prognostication of good Saul signifies Lent of the Lord Lent of the Lord to try his people lent of the Lord to convert the Elect yet unregenerate lent of the Lord to confirm all in the faith of Jesus Christ praedicando precando by preaching praying by preaching to them by praying for them lent of the Lord to glorifie his Name by doing his will here on earth as it is in heaven As lent of the Lord so lent to the Lord As Hannah said of Samuel I have lent him unto the Lord as long as he liveth he shall be to the Lord. 1 Sam. 1.28 And as for his other name Paul that signifies Wonderful or Rest Wonderful for his Conversion for his Conversation All that heard him preach were amazed Act. 9. Wonderful for his Conversion respecting circumstances Light from heaven shining about him his blindness his falling to the earth going with a bloody mind post-haste to Damascus his hearing of a voice from heaven his trembling and astonishment his receiving of his sight by Ananias Wonderful for his Conversation in preaching in working miracles casting out evil spirits healing the sick whether absent or present Wonderful for patience in tribulation in labours in perils in death in all miseries In a word wonderful for faith See my Waters of Marah for life for doctrine wisdom understanding And here he took up his Rest resting from blaspheming Gods Name resting from persecuting Gods chosen Israel resting from all errors of faith of doctrine of life for a time in grace and now for ever by grace in glory by the grace that was given him And forasmuch as he was of the Tribe of Benjamin we may apply unto him the prophesie and blessing that Jacob gave to Benjamin Benjamin shall raven as a wolf in the morning he shall devour the prey and at night he shall divide the spoil Paul in his youth before his Conversion as a ravening Wolf persecuted and devoured the faithful but being made of a ravening Wolf as quiet as a Lamb he distributed the food of the Gospel unto the world by the grace that was given unto him Baronius speaking of Paul Baronius derives his name from the Latine word Paulus little We read of King Saul how he debased himself Am not I a Benjamite of the smallest of the tribes of Israel 1 Sam. 9.21 1 Cor. 15.9 Paulus quasi Paululus and my family the least of all the families of the tribe of Benjamin We read the like of our Saul I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God but by the grace of God I am what I am And again I am made a Minister of the Gospel according to the gift of the grace of God given unto me Opulentissima met●lla quo um in also latent venae unto me who am less than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Eph. 3.8 9. So that Paul thus despicable in his own sight Sen. ep 23. Ruth 2.10 might say unto the Lord as Ruth said unto Boaz Why have I found grace in thine eyes that thou shouldst take knowledge of me Thus you have heard of the Man who was inricht with the rich treasures of spiritual wisdom concerning whom I may demand of you as Pharaoh did of his servants concerning Joseph Can we find such a one as this is a man in whom the Spirit of God is Unto which demand I annex Pharaoh's answer Forasmuch as God hath shewed thee all this there is none so discreet and wise as thou art O Paul Therefore as Tully was called Phaenix Oratorum the Phenix of Orators Lactantius Phaenix Christianorum the Phenix of Christians and Cyprian the Christian Caesar Why not Paul Phaenix Apostolorum the Phenix or None-such of Apostles For his rare vertues for his invaluable gifts for the light of grace seen known understood perceived of James Cephas and John which when they had seen known understood and perceived they gave unto him the right hand of fellowship And thus I come to the act of union Grace brings in love and love union whereof it is an affection Perceived the grace that was given unto me they gave unto me and Barnabas the right hund of fellowship 1 Sam. 3.8 When they perceived Gods graces to him in him as Eli perceived that the Lord called the child Samuel they gave unto me the right hand of fellowship dextras societatis they made him a right Benjamite by spiritual union a son of the right hand they admit him into their fraternity or as Citizens speak they make him brother of their company Thus they go hand in hand to shew that Birds of a feather flock together Men indued with the same graces called by the same Spirit must be hand-fastned and heart-fastned by the same Gordian knot of love Let me not transcend the limits of these words I take it then that we have infimated here unto us the sweet harmony the consent the sympathy between the Ministers of the Gospel of grace This is pleasant musick in the ears of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold how good and pleasant it is for brethren to dwell together in unity Psal 133. The curtains coupled together compassing the Tabernacle typically represented the concord and agreement of Ministers So a garment without seam about Christ the true Tabernacle full of Gods glory in whom dwelt the fulness of the Godhead bodily Their agreement must be like unto that of the parts of mans body exprest by Hippocrates one agreement one confluence all consenting being tied and united by the strong ligament of grace or love This union is spiritual therefore it must be an union of spirits an union of unions a meeting of friends exprest by the text fellowship But if you would know what fellowship you may find it Phil. 1.5 a fellowship in the Gospel and ver 27. stedfast in