propitiate for sinne that were themselues guilty of sinne and by nature lyable to condemnation Wretched Idolaters that thrust this honour on them against their wils how would they abhorre such sacrilegious glory Not the riches of this world We were not redeemed with corruptible things as siluer and gold Were the riches of the old world brought together to the riches of the new world were all the minerall veines of the earth emptied of their purest mettals this pay would not be currant with God It will cost more to redeeme soules They that trust in their wealth and boast in the multitude of their riches Yet cannot by any meanes redeeme their brother nor Giue to God a ransome for him The seruant cannot redeeme the Lord. God made a man master of these things hee is then more precious then his slaues Not the bloud of Bulls or Goates Hebr. 9. Alas those legal sacrifices were but dumbe shewes of this tragedie the meere figures of this oblation mystically presenting to their faith that Lambe of God which taketh away the sinnes of the world This Lambe was prefigured in the sacrifices of the law now presented in the sacraments of the Gospell slaine indeed from the begining of the world Who had power Prodesse to profit vs before hee had Esse a being himselfe None of these would serue Whom Gaue he then Seipsum Himselfe who was both God and man that so participating of both natures our mortalitie and Gods Immortalitie he might be a perfect Mediator Apparuit igitur inter mortales peccatores immortalem iustum mortalis cum hominibus iustus cum Deo He came betweene mortall men and immortall God mortall with men and iust with God As man he suffered as God hee satisfied as God and man he saued He gaue himselfe Se Totum Himselfe Wholy Solum Onely 1. All himselfe his whole Person soule and body Godhead and manhood Though the deitie could not suffer yet in regard of the personall vnion of these two naturs in one Christ his very passion is attributed in some sort to the Godhead So Act. 20. It is called the bloud of God And 1. Cor. 2. 8. The Lord of glory is said to be crucified The Schooles distinction here makes al plaine He gaue Totum Christum though not Totum Christi All Christ though not All of Christ. Home non valuit Deus non voluit As God alone he wold not as man alone he could not make this satisfaction for vs. The Deitie is impassible yet was it impossible without this Deitie for the great worke of our saluation to be wrought If any aske how the manhoode could suffer without violence to the God-head being vnited in one Person let him vnderstand it by a familiar comparison The Sunne-beames shine on a tree the axe cuts downe this tree yet can it not hurt the beames of the Sunne So the God-head still remaines vnharmed though the axe of death did for a while fell downe the man-hood Corpus passum est dolore gladio Anima dolore non gladio Diuinitas nec dolore nec gladio His bodie suffered both sorrow and the sword his soule sorrow not the sword his Deitie neither sorrow nor the sword Deitas in dolente non in dolore The God-head was in the Person pained yet not in the paine 2. Himselfe onely and that without a Partner Comforter 1. Without a Partner that might share either his glory or our thankes of both which he is iustly iealous Christi passio adiutore non eguit The sufferings of our Sauiour need no helpe Vpon good cause therefore we abhorre that doctrine of the Papists that our offences are expiated by the passions of the Saints No not the blessed Virgin hath performed any part of our iustificatiō payed any farthing of our debts So sings the Quire of Rome Sancta virgo Dorothea tua nos virtute bea cor in nobis novum crea Wherin there is pretty rime petty reason but great blasphemie as if the Virgin Dorothy were able to create a new heart within vs. No but the bloud of Iesus Christ clenseth vs from all sinne His bloud and his onely O blessed Sauiour euery drop of thy bloud is able to redeeme a beleeuing world What then need we the helpe of men How is Christ a perfect Sauiour if any act of our redemption be left to the performance of Saint or Angell No our soules must die if the bloud of Iesus cannot saue them And whatsoeuer wittie errour may dispute for the merits of Saints the distressed conscience cries Christ and none but Christ. They may sitte at Tables and discourse enter the Schooles and argue get vp into the Pulpits and preach that the workes of good men is the Churches treasure giuen by indulgence and can giue indulgence and that they will doe the soule good But lie we vppon our death-beds panting for breath driuen to the push tost with tumultuous waues of afflictions anguished with sorrow of spirit then we sing another song Christ Christ alone Iesus and onely Iesus Mercie mercie pardon comfort for our Sauiours sake Neither is there saluation in any other for there is none other Name vnder heauen giuen among men whereby we must be saued 2. Without a Comforter he was so farre from hauing a sharer in his Passion that he had none in compassion that at least might any wayes ease his sorrowes It is but a poore comfort of calamitie Pittie yet euen that was wanting Is it nothing to you all yee that passe by Is it so sore a sorrow to Christ and is it nothing to you a matter not worth your regard your pittie Man naturally desires and expects if he cannot be deliuered eased yet to be pittied Haue pittie vpon me haue pittie vpon me O ye my friends for the hand of God hath touched me Christ might make that request of Iob but hee had it not there was none to comfort him none to pittie him It is yet a little mixture of refreshing if others be touched with a sense of our miserie that in their hearts they wish vs well and would giue vs ease if they could but Christ hath in his sorest pangs not so much as a Comforter The Martyrs haue fought valiantly vnder the banner of Christ because hee was with them to comfort them But when himselfe suffers no reliefe is permitted The most grieuous torments find some mitigation in the supply of friends and comforters Christ after his monomachie or single combate with the deuill in the desart had Angels to attend him In his agonie in the garden an Angell was sent to cofort him But when he came to the maine act of our redemption not an Angell must be seene None of those glorious spirits may looke through the windowes of heauen to giue him any ease And if they would haue relieued him they could not Who can lift vp where the Lord wil cast downe What Chirurgion can
whom the world commendeth is approued but whom the Lord commendeth An ounce of credit with God is worth a talent of mens praises Frustra commendatur in terris qui condemnatur in coelis The world commends but God condemnes which of these iudgements shall stand I might heere inferre doctrinally that all Couetous men be fooles and that in his censure that cannot deceiue not be deceiued but I should preuent the issue of this Text to say and shew this now I therefore content my selfe to say it now to shew it anon It may be cauill'd that Follie is rather a defect in the vnderstanding Couetousnes in the affections For so they distinguish the soule into the intellectuall and affectionate part How then is this attribution of foole proper to the worldling The truth is that the offence of the will affections doth mostly proceed from the former error of the mind Our desire feare loue hatred reflecting on euill obiects arise from the deceiued vnderstanding So there is a double errour in the couetous mans mind that makes him a foole 1. He conceiues not the sufficiencie of Gods helpe and therefore leaues him that will neuer leaue his Hee thinkes Gods treasury too empty to content him he sees not his glory and therefore will not trust him on bare promises The good man sweetens his most bitter miseries with this comfort The Lord is the portion of mine inheritance But all Gods wealth cannot satisfie him O nimis auarus est cui Deus non sufficit He is vnmeasurably couetous whom God himselfe cannot satisfie Heere is one argument of his folly 2. Hauing left God who rested on would not haue left him hee adheres to the world which cannot helpe him The minde of man like the Elephant must haue somewhat to leane vpon and when the Oliue Fig tree Vine are refused he must put his trust vnder the shadow of the Bramble When the Israelites had forsaken the King of Heauen they make to themselues a Queene of heauen Moses is gone vp make vs gods which shall goe before vs. Admiratur mundum reijciens Dominum He falls off from God and falls in with the world Here be both the parts of his folly He hath committed two euils for saken the fountaine of liuing waters and hewed himselfe a broken cesterne We see the Patient let vs come to The Passion or suffering This is the point of warre which my Text sounds like a Trumpet against all worldlings This night shal thy soule be required of thee Fauour them in this and they thinke all well but in this of all they must not be fauoured This suffering is aggrauated by foure circumstances Quid. What the Soule A quo of whom of thee Quomodo how shall be required Qando when this night What. The Soule thy soule not thy Barnes nor thy croppe neither the continent nor content not thy gods which thou holdest deare not thy body vvhich thou prizest dearer but thy soule which should bee to thee dearest of all Imagine the whole conuexe of heauen for thy Barne and that were one large enough and all the riches of the world thy graine and that were crop sufficient yet put all these into one ballance and thy soule into the other and thy soule out-waighes out-values the world What is the whole world worth to him that loseth his soule The Soule is of a precious nature One in substance like the Sunne yet of diuers operations It is confined in the body not refined by the body but is often most actiue when her layler is most dull Shee is a carefull hous-wife disposing all well at home conseruing all formes and mustring them to her owne seruiceable vse The senses discerne the out-side the circumstance the huske of things she the inside the vertue the marrow resoluing effects into causes compounding comparing contemplating things in their highest sublimity Fire turnes coales into fire the body concocts meat into bloud but the soule conuerts body into spirits reducing their purest formes within her dimensiue lines In mans composition there is a shadow of the Trinity For to make vp one man there is an elementary body a diuine soule and a firmamentall spirit Here is the difference In God there are three persons in one essence in vs three essences in one person So in the Soule there is a trinity of powers vegetable sensitiue rationall the former would onely be the second be and be well the third be be well and befor euer well O excellent nature in whose cabinet ten thousand formes may sit at once which giues agitation to the body without whom it would fall downe a dead and inanimate lumpe of clay This Soule shall be required Thy Soule which vnderstands what delight is and conceiues a tickling pleasure in these couetous desires But to satisfie thy soule thou wouldst not be so greedy of abundance for a little serues the body If it haue food to sustaine it garments to hide it harbour to shelter it liberty to refresh it it is contented And satietie of these things doth not reficere sed interficere comfort but confound it Too much meat surfets the body too much apparell wearies it too much wine drownes it onely Quod conuenit conseruat It is then the soule that requires this plenitude and therefore from this plenitude shall the Soule be required Thy Soule which is not made of a perishing nature as the body but of an euerlasting substance And hath by the eternity therof a capablenes of moreioy or moresorrow it must be euer in heauen or euerin hell This night must this Soule receiue her doome thy Soule shall be required That Soule which shall be the bodies perpetuall companion sauing a short diuorce by the hand of death in the graue but afterwards ordained to an euerlasting re-vnion Whereas all worldly goods being once broken off by death can neuer againe be recouered The soule shall returne to the body but riches to neyther and this Soule must be required This is a losse a crosse beyond all that the worldlings imagination can giue being to How differ the vvickeds thoughts dying from their thoughts liuing In the daies of their peace they forget to get for the soule any good Eyther it must rest it selfe on these inferiour props or despaire of refuge The eye is not scanted of lustfull obiects the eare of melodious sounds the palate of well rellishing viands But the soules eye is not fastned on heauen nor her eares on the Word of God her taste sauours not the bread of life she is neither brought to touch nor to smell on Christs Vesture Animas habent quasi inanimata vivunt regarding their flesh as that pamperd Romane did his and their soules as he esteemed his horse who being a spruce neat and fatte Epicure riding on a leane scragling Iade was asked by the Censors the reason His answer was Ego curo meipsum statius verò equum I looke to my selfe but my
spoken Be of good cheere This same But is like a happy oare that turnes our vessell from the rocks of despaire and lands it at the hauen of comfort But c. Thou Thou onely without helpe or succour of either man or Angell that art able to saue with a few as well as with many that art A man of vvarre Exod. 15. and commest armed against thine enemies with a speare of wrath and a sword of vengeance Thou of whose greatnesse there is no end no limits no determination Thou O Lord without any partner either to share thy glory or our thanks Thou broughtest vs out Thou of thy owne goodnesse so well as by thy ovvne greatnesse hast deliuered vs. No merite of ours procured or deserued this mercy at thy hands but our freedome comes onely by thy Maiestie of thy mercy Here were no armes of flesh nor Armies of Angels in this worke of our Redemption but Thou hast brought vs out that vvee might praise thy Name Therefore wee say Blesse the Lord O our soules O Lord thou art very great thou art clothed vvith honour and maiesty Eduxisti Broughtest out Great workes become a great God Opera testantur de me saith our Sauiour My workes beare witnesse of mee I heale the sicke cleanse the Leprous giue sight to the blinde raise the dead cast out deuils Will you not belieue O ye carnall eyes vnlesse you see will you trust your fiue senses aboue the foure Gospels vers 5. Come then and see the workes of God See workes not a fancie speculation or deceiuing shadow but reall visible acted accomplished workes Eduxists Sensus assensus Let demonstration conuince you the Snare is broken and we are deliuered The Lord workes potenter and patenter There is not onely manifold mercy but manifest mercy in his doings He brought vs out When the vngodly see vs so low brought that persecutors ride ouer our heads they are ready to say Where is now their Gâ—…d Behold hîc est Deus our God is heere where there was need of him opus Deo a work fit for the Deity to performe Misery had wrapped and entangled vs the wicked hands had ty'd vs as the Philistines did Samson with the bands of death Here then was Dignus vindice nodus a knot worthy the finger of God to vntie He looked downe from the height of his Sanctuary from heauen did the Lord behold the earth For what purpose To heare the groning of the prisoner to loose those that are appointed to death Behold the waters went ouer our soule yet we were not drowned Malice had doomed vs to the Fire but our comfort is Nihil potestatis in nos habuâ—…sse ignem that the fire had not power ouer vs. They trode vs vnder their cruell insultations but the Lord hath lifted vs vp The Lord of Hosts was with vs the God of Iacob was our refuge Vs. To this act of God if we tye the Subiect wherein hee workes and knit to Eduxisti Nos which I called verbum solitudinis a word of former wretchednesse and calamitie we shall finde our misery a fit obiect for GODS mercy Especially if you set the others malice against our meeknesse their wickednesse against our weakenesse the persons whom God deliuers the persons from whom will greatly commend the mercy of our deliuerance It is a pleasure to God to haue his strength perfected in our infirmitie When the danger is most violent in it own nature and our sense then is his helping arme most welcome Esa. 17. In the day of griefe and of desperate sorrow the haruest shall be great a plentifull croppe of ioy Qui Deus est noster Deus est salutis He that is our God is the God of saluation and vnto God the Lord belong the issues from death He delights to haue vs say in this deepe extremity Eduxisti Thou hast brought vs out When Ionas was taken vp by the Mariners put from the succour of the Shippe no helpe in any Rockes nor mercy in the waters neither means nor desire to escape by swimming for he yeelds himselfe into the iaws of death with as mortified affection as if a lumpe of lead had beene throwne into the sea a man would haue thought that saluation it selfe could not haue saued Ionas Yet Ionas shall not die Here is now a deliuery fit for God a cure for the almightie hand to vndertake Mans extremity is Gods opportunity Distressed desire is importunate It is time that thou haue mercy vpon vs yea the time is come But if God doe not presently answere we are ready to pant out a groane of despaire The time is past If our importunity preuaile not wee thinke all opportunity is gone But God sayes Tempus nondum venit the time is not yet God waites the maturity of the danger the more to increase his honour As Alexander cheared himselfe when hee should fight with men and beasts haughty enemies and huge Elephants Tandem par animo meo periculum video I see at last a danger somewhat equall to my minde Will you heare when this time is come Iohn 11. Martha tells Christ Master if thou hadst beene heere my brother had not died Christ knevv this before vers 15. Lazarus is dead and I am glad for your sakes that I was not there that you might belieue Obserue the different thoughts of God and man Martha is sorry Christ is glad She thought that the time of helpe was past Christ thought that the time was not opportune till now Iairus his seruant comes and tels him Thy daughter is dead trouble the master no further This was the word Christ expected to heare And now he sayes Be not afraid onely beleeue Heare the Israelites desperate complaint The waters of the Sea roare before their faces the wheeles of the Chariots rattle behinde their backs hereon they cry to Moses Were there no graues in Egypt that thou hast brought vs hither to die Now saith Moses Feare not stand still and see the saluation of God From that hath beene spoken and that which follows we may obserue two workes of Gods mercy Which consist Remouendo Promouendo the one remouing avvay much euill the other preferring to much good Eduxisti shewes his kindenesse in freeing vs from calamity In locum opulentum his goodnesse in exalting vs to dignity The former is an act of deliuerance the latter of aduancement So there is Terminus à quo from whence vvee are freed and Terminus ad quem to which vvee are exalted For the former wee haue God heere Educentem bringing out of trouble Sometime wee finde GOD Ducentem leading guiding directing Wilt not thou O Lord goe forth vvith our hoastes And Hee ledde them through the wildernesse by the hand of Moses and Aaron Sometimes Inducentem vers 11. Thou broughtest vs into the net thou hast laid affliction vpon our loynes Sometimes Adducentem Thou O Lord hast brought vs home to thy selfe
so shalt thou withstand more Thinke the easiest tentations a Porcpose before a tempest smoake before fire signes and prodigies of a fearefull conflict to come There remaines nothing now to be considered but the Bellowes that helpe to maintaine this fire The Bellowes Are double Passiue and Actiue Some blow because they cannot others because they will not auoid it 1. The Passiue Bellowes are the godly for they must haue no peace with wickednesse No fellowship with the vnfruitfull workes of darkenesse We must loue their persons and pray for them as Christ for his crucifiers But if they will not be conuerted if they cannot be suppressed we may desire either their conuersion or confusion as God willes none to perish as a creature but as a sinfull creature not of his owne making but of their owne marring So we must hate not virum but vitium reprouing and condemning euill works both by our lips and liues though our good conuersation be the passiue Bellowes to blow this fire 2. The Actiue are the wicked who doe profoundly hate the good in regard of both their actions and their persons To this their owne forwardnesse is helped by the deuils instigation If thou blow the sparke it shall burne if thou spitte vpon it it shall be quenched and both these come out of thy mouth But all men loue good naturally No not all for some haue not onely extinguished the flames of religion but euen the very sparkes of nature in their hearts But some wicked men haue loued the godly True but not for their actions not for their persons not of their owne natures But 1. either because God snafles the horses and mules and curbes the malicious rage of Tyrants Or 2. conuerts them to the faith and obedience of his truth as he tooke Saul from his raging crueltie and made him readie to die for him whose seruants he would haue killed so turning a Wolfe into a Lambe Or 3. els they loue the good for some benefit by them and therein they loue not them so much as themselues in them So Ahashuerosh loued Hester for her beautie Nebuchadnezzâ—… Daniel for his wisedome 〈◊〉 Ioseph because his house prospered by him and for this cause did the former Pharaoh affect him But otherwise with bloud-red eyes and faces sparkling fire they behold vs as Haman did Mordecai They plot like Machiauels raile like Rabshace's and conspire like Absolons These are the Deuils Bellowes here to blow quarrels among men and shall be his bellowes in hell to blow the fire of their eternall torments A man that is great both in wealth and wickednesse cannot be without these bellowes Intelligencers Informers Tale-bearers Let these seditious spirits vnderstand their employment they are the Deuils bellowes and when their seruice is done they shall be throwne into the fire I conclude All this trouble and calamitie shall be but vpon the earth so sayth our Sauiour I came to send fire on the earth In heauen shall be no distraction to breake our peace We should be too well affected to the world if it had this priuiledge and exemption but in vaine we seeke it where it is not to be found In heauen onely we shall find it in heauen onely let vs seeke it Here we may haue desideriuâ—… pacis but there onely pacem desiderij here the desires of peace there peace of our desires Now then the Peace of God which passeth all vnderstanding keepe your harts and minds through Christ Iesus Amen THE CHRISTIANS WALKE OR The Kings high-way of Charitie EPHES. Chap. 5. Ver. 2. Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to God for a sweete smelling sauour OVR blessed Sauiour is set forth in the Gospell not onely a Sacrifice for sin but also a direction to vertue He calleth himselfe the Truth and the Way the truth in regard of his good learning the way in respect of his good life His Actions are our Instructions so well as his Passion our Saluation He taught vs both Faciendo and Patiendo both in doing and in dying Both sweetly propounded and compounded in this verse Actiuely he loued vs Passiuely he gaue himselfe for vs. And so is both an ensample for vertue and an offering for sinne He gaue himselfe that his Passion might saue vs he loued vs that his Actions might direct vs. Walke in loue as Christ c. We may distinguish the whole verse into a sacred Canon Crucifixe The Canon teacheth vs What the Crucifixe How In the Canon we shall find A Precept It is partly Exhortatory Precedent Exemplary The Precept Walke in loue the Precedent or Patterne As Christ loued vs. The Precept holy the Patterne heauenly Christ bids vs doe nothing to others but what himselfe hath done to vs we cannot find fault with our example The Crucifixe hath one maine stocke He gaue himselfe for vs. And two branches not vnlike that crossepeece whereunto his two hands were nailed 1. An offering or Sacrifice 2. Of a sweete smelling sauour to God To begin with the Canon the method leads vs first to the Precept which shall take vp my discourse for this time Walke in loue Here is 1. The Way prescribed 2. Our Course incited The way is Loue our Course Walking Loue is the Way And that an excellent way to heauen Our Apostle ends his 12. Chapter of the 1. Corin. in the description of many spirituall gifts Apostleship Prophecying Teaching Working of Myracles healing speaking with toâ—…gues All excellent gifts and yet concludes Ver. 31. â—…ut couet earnestly the best gifts And yet shew I vnto you a more excellent Way Now that excellent more excellent Way was Charitie and he takes a whole succeeding Chapter to demonstrate it which he spends wholy in the prayse and prelation of Loue. I hope no man when I call Loue a Way to God will vnderstand it for a iustifying way Faith alone leaning on the merits of Christ doth bring vs into that high Chamber of Presence Loue is not a Cause to iustifie but a Way for the iustified There is difference betwixt a Cause and a Way Faith is Causa iustificandi Loue is Via iustificatâ—… They that are iustified by faith must walke in Charitie For Faith worketh and walketh by loue Faith and loue are the braine and the heart of the Soule so knit together in a mutuall harmonie and correspondence that without their perfect vnion the whole Christian man cannot mooue with power nor feele with tendernesse nor breath with true life Loue then is a path for holy feete to walke in It is A Cleare Way A Neare Way A Sociable Way Cleare There be no rubbes in Loue. Nec retia tendit nec laedere intendit It neither does nor desires anothers harme it commits no euill nay it thinkes no euill sayth our Apostle For passiue rubbes it passeth ouer an offence It may be moued with violence cannot be remoued
heauen hic affuit inde non defuit Humana natura assumpta est Diuina non consumpta est Hee tooke Humanitie he lost not his Diuinitie He abideth Mariae Pater the Father of Mary who is made Mariae Filius the Sonne of Mary To vs a child is borne to vs a sonne is giuen Whereon Emissenus Natus qui sentiret occasum datus qni resciret exordium Hee was borne that should feele death hee was giuen that was from euerlasting and could not die Natus qui matre esset iunior datus quo nec Pater esset antiquior He that was borne was younger then his mother hee that was giuen was as eternall as his father He was Sonne to both God and Mary Non alter ex Patre alter ex Virgine sed aliter ex Patre aliter ex virgine As the flowers are said to haue Solem in coelo patrem solum in terra matrem so Christ hath a father in heauen without a mother a mother on earth without a father Here is then the wonder of his Humanitie The euerlasting Father is become a litle child He that spreads out the heauens is wrapd in swadling clouts Hee that is the Word becomes an Infant not able to speake The Sonne of God calls himselfe the Sonne of man His Humilitie If your vnderstandings can reach the depth of this bottome take it at one view The Sonne of God calls himselfe the Sonne of man The omnipotent Creator becomes an impotent creature As himselfe sayth Greater loue hath no man then this that a man lay downe his life for his friends So greater humilitie neuer was then this that God should be made man It is the voyce of Pride in man I will bee like God but the action of Humilitie in God I will be man Proud Nebuchadnezzar sayes Ero similis altissimo I will be like the Highest meeke Christ sayth Ero similis infimo I will be like the lowest hee put on him the the forme of a seruant yea hee was a despised Worme God spoke it in derision of sinfull man Behold hee is become as one of vs but now we may say God is become as one of vs. There the lowest aspires to bee the Highest here the Highest vouchsafes to be the lowest Alexander a sonne of man would make himselfe the sonne of God Christ the Sonne of God makes himselfe the sonne of man God in whose presence is fullnesse of ioy becomes a man full of sorroâ—…es Eternall rest betakes himselfe to vnrest hauing whilst hee liued i passiue action and when hee dyed actiue passion The LORD ouer all things and Heire of the world vndertakes ignominie and pouertie Ignominie the King of glory is become the shame of men Pouertie Pauper in nativitate pauperior in vita pauperrimus in cruce Poore in his Birth for borne in another mans stable poore in his Life fed at another mans table poore in his Death buried in another mans sepulcher There are sayth Bernard some that are humbled but not humble others that are humble not humbled and a third sort that are both humbled and humble Pharaoh was humbled and cast downe but not humble smitten with subuersion not moued with submission Gothfrey of Boloigne was not humbled yet humble for in the very heate and height of his honour he refused to be crowned in Ierusalem with a Crowne of gold because Christ his master had bin in that place crowned with a crowne of thornes Others are both humbled and humble When he slew them they sought him they returned and enquired early after GOD. Our Sauiour Christ was Passiuely humbled hee was made lower then the Angels by suffering death the Lord did breake him Actiuely he humbled himselfe he made himselfe of no reputation and tooke vpon him the forme of a seruant he humbled himselfe Habitually hee was humbled Learne of me for I am meeke and lowly in heart Let this obseruation lesson vs two dueties 1. Esteeme wee not the worse but the better of Christ that hee made himselfe the Sonne of man Let him not lose any part of his honour because hee abased himselfe for vs. Hee that tooke our flesh is also over all GOD blessed for ever Amen There is more in him then humanitie not alia persona but alia natura not another person but another nature Though hee bee verus homo hee is not merus homo And euen that Man that was crucified on a crosse and layed in a graue is more high then the heauens more holy then the Angels Stephen saw this very Sonne of man standing on the right hand of God The bloud of this Sonne of man giues saluation and to whome it doth not this Sonne of man shall adiudge them to condemnation Vnder this name and forme of Humilitie our Sauiour apposed his Disciples Whome do men say that I the Sonne of Man am Peter answeres for himselfe and the Apostles whatsoeuer the people thought Thou art Christ the Sonne of the living God He cals himselfe the Sonne of man Peter cals him the Sonne of God The Iewes see him onely a stâ—…mbling blocke and the Greekes foolishnesse but Christians see him the Power of God and the Wisedome of God The wicked behold him without forme or comelynesse or beauty to desire him but the faithfull behold him crowned with a Crowne his face shining as the Sunne in his glory Therefore Quantò minorem se fecit in humilitate tantò maiorem exhibuit in bonitate Quanto pro me vilior tanto mihi charior The lower hee brought himselfe in humilitie the higher hee magnified his mercie By so much as hee was made the baser for vs by so much let him be the dearer to vs. Obserue it O man quia limus es non sis superbus quia Deo iunctus non sis ingratus because thou art dust of thy selfe be not proud because thou art made immortall by Christ be not vnthankefull Condemned world that despisest him appearing as a silly man The Iewes expected an externall pompe in the Messias Can hee not come downe from the Crosse how should this man saue vs They consider not that hee who wanted a Rest for his head Bread for his followers fed some thousands of them with a few loaues that hee which wanted a pillow giues rest to all beleeuing soules that hee could but would not come downe from the crosse that the deare price of their redemption might be payed Many still haue such Iewish hearts what beleeue on a crucified man But Paul determines to know nothing but this Iesus Christ and him crucified They can be content to dwell with him on mount Tabor but not to follow him to mount Caluary They cleaue to him so long as hee giues them bread but forsake him when himselfe cryes for drinke Oderunt pannos tuos O Christ they like well