For then was the Passeover and then in Canaan corne began to be ripe The sheafe of first fruits was on that day being the day after the Sabbath brought to the Priest and waved before the Lord that the whole harvest might be sanctified Christ was that day primitiae dormientium the first fruites of them that slept 1 Cor. 15.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten of the dead Colos 1.18 Thenceforth was the whole lumpe sanctified But on that day he had the first fruits onely had he therefore gone no higher we could goe no further An exaltation he had then but his super-exaltation forty dayes after The stay he made was not from any defect in himselfe To confirme the truth of his Resurrection was one cause and to shew the glory of himselfe risen another The first per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by frequent apparitions and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by externall workes of humane nature The second per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by shewing himself in other formes and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by suddaine vanishings When his Disciples were informed their Ministry consecrated when all was done that he would he let them see that though his humiliation had an usque so farre and no further yet his Exaltation was higher and higher Beyond the sight and above our conceite He was lifted up Act. 1.9 exalted to the right hand of God Act. 2.33 and the protomartyr Saint Stephen saw him standing there Act. 7.56 Non ubi verbum Deus ante non fuerat not where the Word God never was but where the Word made flesh sate not before saith Ruffinus That is his high Exaltation and to it his Resurrection and Ascension were the motions Glorificatio Christi resurgendo Ascendendo completa est by rising and ascending he went into eternall glory So high ut nos desuper protegeret that from above he may protect us below Non ergo turbemur in terra as Saint Augustine Preached Our Saviour is in Heaven we need not therefore be troubled on earth We need not if rising from sinne to Righteousnesse we ascend in heart to Christ that his Grace may descend on us to keepe our hearts still exalted unto him The high exaltation of the Person is past the Person exalted is next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him Him that is Christ not according to the one or the other nature scorsum a part but totam personam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole person of God and Man according to both Natures Indeed In forma Dei semper suit semper erit claritas in the forme of God ever was ever will be clarity One the same without alteration But if we consider with the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one reason of the Deity in and by it selfe and another according to the dispensation that may be said of the God-head in the personall union which otherwise would derogate from God As therefore Christ emptyed himselfe according to the Deity in the former verses so is he according to the Deity exalted here He emptyed himselfe non suis se viribus exercendo as Novatianus by vailing and is exalted by manifesting the God-head in the flesh The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a respect onely and so is this The Exaltation then according to the Deity is no accession thereto a declaration onely of the high power authority and Majesty thereof Rom. 1.4 But though the Deity was not could not save in that respect be exalted yet the person of Christ according to the humane nature was highly exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really simply For whatsoever is spoken of the one nature doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by communion betweene the parts and the whole truely predicate of the whole person Highly therefore exalted properly as man omne quod insirmum fragile absolvendo as Ruffinus by deposing the assumed infirmities For the humane nature wanted something in it selfe though there was nothing wanting in the person wherein the flesh subsisted It wanted that through those wants the worke might be done when that was past all those supernaturall excellencies were communicated to it which might possibly stand with God and Man The gifts of Christs body and soule are more and more perfect then all other Creatures Angels and Men can comprehend Yet as high as they be above are not against nature Nature still remaines created and so in her essentials that our flesh and the seed of David shall in celestiall glory reigne for ever and ever The Majesty of Christ is not the same in both natures Increated the one created the other No creature can be equall to the Creator We extoll his humane nature to the height but convert it not into God God and Man as one Immanuel we worship with one worship but not God as one and Man as another For then Christ must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common man like us and partaker of Divine glory by grace saies Cyrillus Alexandrinus By the dispensation of union he hath this honour but by this one adoration the natures are not confounded nor by the two natures is the adoration doubled Hold here and erre not For as Christ was exalted quoad loeum in place out of the grave above the earth and from the earth farre above all the Heavens Ephes 4.10 So was he quoad dignitatem in dignity above all rule power might dominion and every name that is named not onely in this world but also in the world to come Ephes 1.21 Thus highly according to his humanity properly and yet his proper humanity is farre inferiour to his Deity Fitted so to it it is that all things are under him Every knee of things in Heaven on the earth and beneath the earth doe and must bow unto his super-exalted person The Ebionites that make Christ a meere man the Arrians that grant him no true Deity and the Apollinarists that confound the persons in the Trinity are condemned by the Apostle at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the God the blessed Trinity exalted him The Philosophers and Sadduces who scoffe at the Resurrection of the flesh the Jewes and Corinthians that deny Christs Resurrection the Appellites who counted his Ascension a dissolution of his body into the foure Elements and the Manichees that withstand his sitting at the right hand of God in respect of his flesh are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the height of heights so highly did God exalt him The Christolites that attribute the exaltation to the Deity onely the Valentinians who will have Christs body Aethereall after the Resurrection the Carpocratians that say his Soule not his Body ascended the Eutychians that imagining a reall effusion of the Divine proprieties into the humane nature deifie his flesh and the Romanists who by a Magicall demurmuration detract Christ from the third Heaven not into the globe of the Sunne where the Seleucians placed him
the humane nature given fitted and personally united in time Heb. 2.16 To him according to both natures was given in time the office of a Mediatour betweene God offended and men offending To him as God and man was the Name above all Names given and in that Name doth the Father the Sonne and the Holy Ghost in time above and below of Angels and men receive the glory of our redemption Rev. 5.13 Saint Ambrose and others expound it of Christ as the Sonne of God Hoc natus accepit ut post crucem manifestaretur quid a Patre dum generaretur acceperit this Name he received being borne that what he received of the Father in his generation might be manifested after he was crucified That is as Zanchius openeth the Fathers minde in the eternall generation God the Father communicated to the Sonne that hee should be true God remaine so in the assumed flesh and after the Resurrection be every where so proclaimed The truth is both these are to be conjoyned For he that was ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour according to his Deity is now for ever and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inchangeably Jesus according to his humanity also Not that what the sonne of God is as the Sonne of man is he Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially God is man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Union The Deity is united really to the flesh but not communicated really By the identity of the Person the Name reacheth both natures Jesus is the sonne of God and the Sonne of Man is Jesus Tota res Nominis est persona the whole thing of the Name is the Person God onely is not it nor onely Man it God and Man one Christ is all The Name then includes all the Attributes of God and Man and more then of God and Man seorsum severally all of God and Man united And here the Argument for the exaltation of the Name is yet more evident Such a person is Christ as not the like and therefore such a Name is Jesus as no such Not that this Name addes an higher degree to Gods essence or to his essentiall glory But this Name shewing the Union of God and man shewes also that in this Name God will by his Church in Heaven and on Earth and by his enemies on Earth and in Hell be most glorified Nor that his Name doth make an inequality in the Trinity For as Saint Ambrose said on Matthew 11.27 Plus dixit de filio quam de patre non quod plus habet quam pater sed quod ne minus esse videatur the text speaketh more of the Sonne then of the Father not because the Sonne hath more authority then the Father but because the Sonne should not seeme to be inferiour to the Father So is it said the Father hath given all authority to him and all things are put under him 1 Cor. 15.27 Not that he is exalted above the Father but there is nothing which shall not be subject unto Christ he excepted who subjecteth all things to him And though he be the Judge of quicke and dead he is not Judge onely but he and not the Father doth judge in forma visibili in a visible forme So neither doth the Name given him above all names seclude the Father and the Holy Ghost from the act of Salvation but sheweth that our Salvation appointed by the eternall purpose was finished in the person of the Son And because all was finished in Jesus that Name is the Name wherein the glorious Trinity as appeares throughout the New Testament will be honoured for ever and ever So be it now and ever and let all people say Amen The Marcionits who affirme that Christ is not the Sonne of God the Creatour the Benosians that he is an adopted Sonne the Samosatenians that he was not God before the Incarnation the Nativitaries that he was with before he was begotten of the Father the Symonians that he was not the word Incarnate the Sabellians that the Father was made flesh and the Theodotians that what Christ was was all mortall are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the giving there is the then manifesting of God the Sonne in the flesh The Jewes who terme Christ a Demoniake the Gnosticks that separate Jesus from Christ as two persons the Menandrians that stiled Menander the Saviour of the World the Ophits that conferr'd the Name on the Serpent and the Sethians that attributed Salvation unto Seth are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Name which no man could receive who was not God also none but God could give The Arrians who hold that Christ was God by grace the Donatists that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall with the Father the Melchisedecians that make him inferiour to Melchisedec the Acatians that will have him onely like the Father in substance the Eunomians that thinke him in all things unlike the Father the Dulians that call him the servant of the Father and our Catharists Anabaptists Brownists Precisians who are so farre from esteeming the Name above all Names that they count it beneath all other Names of Christ and use the most sacred Name Jesus carelesly very blasphemously often are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ is consubstantiall with the Father and the Name of Jesus above every Name in many respects is in no respect inferiour to any The Nestorians that seigne one person of the Deity another of the humanity the Apollinarists that convert the word into the flesh the Arrians that yeeld the Name to Christ as man made a God in repute not as God made man indeed and the Jesuits who presumptuously arrogate Christs saving Name are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to the Person of Christ not to the one or other nature onely to him onely and to be for ever his was the Name above all Names given This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our Salvation True Christians we considering wherefore God exalted Christ beleeve that for the Union and for us he spread abroad his Name God and Man being knowne to be one we know that men have grace with God He being notified to us wee take notice of him The Essence of things is brought to our understanding by second notions For in the cloud of our first fall we so lost the sight of all things in their being that now we see not the Essence but by expression Of the highest expression the substance is the highest That Name then which containes all God and us and our salvation is the fullest That God fully manifested by the visible sending of the Holy Ghost and that is acknowledged in Heaven on Hearth and in Hell to be Jesus This sounds glory to God in the highest on Earth peace to the elect and in Hell terrour to the Devils No name like this for sweetnesse it
Christ is Lord to the glory of God the Father Tract IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the glory of God the Father VVE may here as Beza noteth interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read in the glory Novatianus doth so so doth Saint Ambrose so saith Saint Athanasius sometimes Saint Hierome alwayes and Saint Augustine too as was observed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory then involving all the excellencies of nature boundlesse in the Creatour the sense must be Christ is Lord in the same Majesty and of the same treasures with God the Father Lord of glory 1 Cor. 2.8 King of glory Psal 24.7 God of glory Acts 7.2 Fides aequat Filium Patri atque utriusque eandem gloriam confitetur saith Saint Ambrose The Father and the Sonne are in our faith both consubstantiall and coequall Neither before nor behinde other in wisdome counsell understanding power comlinesse graciousnesse blessednesse or whatsoever is Gods beyond our comprehension infinitely In this immense and increated glory Christ as the Sonne of God ever was is and with the Father shall be ever He is in the forme of God and therefore no robery for him to be equall to God vers 6. Immo non suit quasi jam non sit nec erit quasi nondum sit sed sine initio sine fine semper est claritas Yea it was not as if it were not now nor shall be as if it were not yet but without beginning without end the glory is alwayes saith Saint Augustine He is the brightnesse of Gods glory and the Image of his substance Heb. 1.3 The Apostle there declares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his equality of substance and propinquity with the Father as Saint Chrysostome expounds it Nor did or could his inhumanation breed any disparity God forbid that we should thinke so so that the flesh brought ignominy to the Word The Sonne is not diminished in his Deity sed potius caro per verbum Dei glorificata est but the flesh rather is glorified by the Word of God saith Athanasius For as man also he from the very instant of the personall union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so perfectly inriched with the glory of the invisible Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one and the same might be the glory of the Word and the flesh saith Damascen Vailed it in his visible body from the eyes of men yet was full in him Witnesse his transfiguration where taking nothing nor changing into any thing which was not he to his Disciples opening their sight shewed that which was Yet with Zanchius I affirme that as man he was not alwayes in this glory per perfectissimam fruitionem after the highest fruition Thus onely after death For his prayer was to be glorified with the Father in the glory which he had with him from eternity John 17.5 And though as man he by the union obtained this increated glory in respect of his person yet we deprive him not of the created wherein his humane nature resides by reall participation This though finite is so cleare in him that he in it is refulgent throughout Heaven Heaven wants no Sunne nor Moone the glory of God lightens it lucerna ejus est◠Agnus and the light thereof is the Lamb Rev. 21.13 This visible all the blessed shall behold and most happy we in enjoying this This is manant not the essentiall The Sunne gives light yet the light is formally in the Sunne As the effect from the cause so is this By personall union the one by communication the other And neither the one way nor the other for himselfe For us Christ was assumed unto and abides in both Both are fully manifested in him that we through him assured to be glorified perfectly might with full voyce heart and tongue confesse him Lord in and of the glory In it himselfe without whom is no glory and of it Lord to glorifie whom he pleaseth And all this to the glory of God the Father To the glory that he is Lord and to the glory that we confesse him Lord. The Fathers take both and finding both expressed in the Scriptures we reject neither First we should confesse that all his Lordship is not to his owne glory but to his Fathers For at his Nativity the Angels give the glory thereof unto God in the highest Luke 2.13 14. God the Father twice proclaimed by voyce from Heaven that he tooke the glory of him to himselfe At his Baptisme first in the river Jordan Matth. 3.17 At his transfiguration next on Mount Tabor Matth. 17.5 Christ professeth also that he seeketh not his owne glory but honoureth the Father John 8.49 50. On earth he ever did so John 17.5 and the Father having glorified him by Super upon Super he by his Lordship over Heaven Earth and Hell glorifieth the Father for ever and ever John 17.1 As he was and what he did in his humiliation as he is and whatsoever he doth in his exaltation all in himselfe and for us is ad gloriam to the glory of the Father His humiliation was For the Word was made flesh and suffered death in the flesh non ad ignominiam Deitatis sed ad gloriam Dei Patris not to the dishonour of the Deity but to the glory of God the Father Because it is his glory hominem jam conditum amissum recuperari c. that man now lost should be recovered vivified being dead and made the Temple of God So Athanasius His exaltation too For it is the Fathers glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have his Sonne Lord of all things So Cyrillus Alexandrinus And of all in himselfe and for us hath the Father glory oFor his perfection sufficiencie equality in power goodnesse wisdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great argument f the Fathers power goodnesse and wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hath begotten such a Sonne so Saint Chrysostome It is the Sonnes glorie sets forth the Fathers Heb. 1.2 Per filium glorificari patrem quis negat No man denies that so Saint Augustine Thinke not then that gloria filio shall abate ought of gloria patri Let the feare be farre from us that in exalting the Sonne we shall eclipse the glory of the Father saith the reverend Bishop Nay our confession implicit by the knee and explicit of the tongue is to his glory The Syriak interpreter renders it thus Omnes lingua confiteatur Dominum Jesum Christum ad gloriam Dei Patris sui every tongue should confesse the Lord Jesus to the glory of God his Father This also intended Arias Montanus by observing two Comma's here one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word that another after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name Christ and therefore translates it in gloriam As if he had said every tongue should confesse unto the the
consumed by the Divine The Nestorians Servetans Vbiquitaries that averre the manhood is turned into the Godhead And the Macedonians Messalians Priscillianists that hold it no dishonour unto the Majesty of God to renounce the faith and profession of Christ are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ ever equall with the Father as God is as man so glorified by the Deity in his Person that the beatificall vision of him shall be our eternall and inconceiveable happinesse And though he be so full of Divine excellencies yet our nature in him remaines intire that who now confesse him Lord may through it be enabled to behold his glory hereafter The Saturnians Basilidians Cerdonians that frame to themselves two Gods one of the Jewes contrary to the other of the Christians The Simonians that stile Simon Magus the true God The Carpocratians Marcits Severians Menandrians that repelling Christ as too infirme honour their familiar Devils as the authours and governours of all things The Gnosticks that privately and publikely maintaine the worshipping of Idols as necessary The Collyridians ' Angeliks Montanists Armenii that either attribute Divine honour to the Virgin or to the Angels or to the Image of Christ or to his Crosse And the Papists that to the former foure idolatries adde the worshipping of Saints in or by their Pictures are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there one and the same God the God of the Jewes and the Gentiles infinite in all that he is wonderfull in all his wayes the sole former orderer and controller of all things above and below will not permit the Name thereof to any other The highest he and therefore the highest glory must be his onely The Ptolemaeans Colarbasians Praxeans Noetians Sabellians Patripassians that confound the Persons in the Trinity The Metangismonits that will have the Sonne contained in the Father as the lesser vessell in the greater The Tritheits Triformits Tetratheits that make the three Persons three parts of God and every Person imperfect of himselfe The Roman Pontificiaries that run to the blessed Virgin Saints Angels as mediatours to the Father And our Socinian-Separatists Puritans Brownists c. that thinke the bowing of the Knee at the Name of Jesus and open confession of him a disparagement rather then glory to the Father are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there the Father onely expressed as first in order in him the three subsistences are included Not confounded in the manner of being are truly distinct not distinguished in substance One and the same the three and thence it is that naming but one wee give equall glory unto all This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our salvation True Christians we looking unto Jesus exalted behold him in his triumphall Charet sweete and delectable Our faith shewes us that he is girt with strength clothed with beauty His understanding hath no measure nor his goodnesse end comlinesse carrieth the Mace before him and at his right hand are pleasures for evermore All increated perfection we acknowledge his by nature as the Sonne of God and his by personall union as the Sonne of man Not that whatsoever he as the Sonne of God hath in himselfe is by reall participation communicated to his humane nature We cannot say so and in our thoughts preserve the person of God and man in his essentials Yet such manant superexcellencies we consider in his flesh as may fulfill our blessednesse So we doe and exult that Jesus is the Lord in whom onely Gods glory is concluded For of him God hath glory before time glory in time glory beyond time Glory in filiation glory in election glory in creation glory in redemption glory in the Old Testament glory in the New glory in salvation glory in damnation for ever and ever The glory above which no glory is Christs The blessed Virgin Saints and Angels enjoy the peaee of it but no man save he that is God may challenge it He may for being one with the Father and the Holy Ghost neither the Father nor the Holy Ghost can deprive him Where there are all and all three one the glory cannot be to one and not full to every one For the Father the Sonne and the Holy Ghost being but one God the manner of their being the second of the first and the third from both doth not separate one and another It is Essence and Essence not subsistence and subsistence that overthrowes Unity in Trinity Nor may we inferre that the Sonne and Holy Ghost are not or be lesse advanced here then the Father Because he is expressed and not the other No such conclusion our sense apprehends it otherwise The Sonne hath his manner of existing of the Father and the Holy Ghost from both This glory therefore is ascribed to the Father as the Fountaine which in absolute consideration doth alike pertaine to the other persons When the Father is mentioned we in minde conceive the other persons also For no man knowes the Father but by the Sonne nor any man the Sonne but by the Holy Ghost Confessing then the Sonne we confesse all and the Father having the glory of our confession the other have it also The Father hath it to himselfe the Sonne in the Father and the holy Ghost in them both We can now tell what compasseth the text and goeth all over it The first word we have brought through all unto the last and carried the last clause unto the first The true pointing makes it cleare and sets forth the exaltation by God of the Person and Name and of the Name and Person by us in these particulars First wherefore that is for the union and for our Salvation God hath highly exalted him in and to the glory of God the Father Secondly for the union and for our salvation he gave him a Name above every Name in and to the glory of God the Father There God hath done his part next is our First that for the Union and for our salvation every knee of things in Heaven in Earth and under the Earth should bow at the Name of Jesus in and to the glory of God the Father Secondly that for the Union also for our salvation every tongue should confesse that Jesus Christ is Lord in and to the glory of God the Father What the Holy Ghost hath thus by the Apostle put together shall by us be kept firme We by the helpe of God will extoll the super-exalted Name and Person with knee and tongue in faith and hope humbly confessing that Jesus Christ is Lord in and to the glory of God the Father Tract X. AT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you remember I referr'd something that may not be forgotten now It was onely mentioned there and this it Christs humility was propounded as an example that we might know how and by whom to obtaine glory First how By humility For the same minde
brings God to us and carries us to God No Name like this in power it delivers us not onely out of the power of our enemies but chaines them in eternall torments also To God to us in it selfe most delightfull Nothing above it and below it all things Nor ascribe we this to the second intention we receive it not without the first The person with the Name and not the Name without the person Not part but whole Christ apprehend we at the Name of Jesus Nor doe we extend it beyond the proper subject The Sonne of Nun had it not nor any other as Christ Christ actively to save others passively to be saved They resigned that they had to him he will not resigne his unto any Who therefore impropriate this to be called thereby against them we determine that they endeavour as much as in them is to bring it beneath it selfe It is blasphemy not to regard it as his much more to remove it from him For God hath given him and none but him the Name which is above every Name Tract IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That at the Name of Jesus every Knee should bow c. VVE are now proceeded from the exaltation of the Person and Name by God unto the exaltation of the Name and Person by us Which God exalted we are here enjoyned by him to exalt both Not the Name without the Person nor either according to our humours but after his prescription Not inwardly alone and alwayes nor outwardly alone at any time Outwardly and inwardly that who saved the outward and inward may by both be acknowledged the Saviour of body and soule The text is plaine and the duty precisely set First of the Knee that at the Name of Jesus it should bow Secondly of the Tongue that it should confesse that Jesus Christ is Lord. Nor is this of some and not others but of all and every one every knee and every tongue in Heaven on Earth and under the Earth All leaves out none Nor let any thinke that any of this is in vaine but to the highest purpose all For the utmost end of the knees insinuation and the tongues expression is to the glory of God the Father Hunt not after figurative constructions beleeve the plain text doe the worke faithfully doe so and you shall practise no more then yee ought and the duty so done will redound to the Majesty of the incomprehensible Trinity There is not a tittle in Gods writings without weight Every one is therefore to be pondered that ye may receive the fuller satisfaction and that ye may I will beginne with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that That is the conjunction of this to the verse before and è rationativis such a conjunction as is perfective or declares the finall cause of the Antecedent say the Grammarians Quia est istud Nomen super omne Nomen idcirco in Nomine Jesu omne genu fiectitur because the Name is above every Name therefore at the Name of Jesus every knee is bowed saith Origen That then makes the former verse the ground of this text This text therefore must be understood according to the dependance on that Literally that and this literally All was full before Full the person God and man full our redemption God and Man reconciled full his exaltation as God and Man and his Name full to expresse all The full person the full redemption the full exaltation the full Name all and every one call for full acknowledgement But full acknowledgement cannot be if this text be taken tropically It is mentall onely when the joynts are stiffe and the tongue still and though the service may be right to God in the heart to others it is not at all knowne to be there without either outward subjection or confession outward Yea where God hath manisted his Sonne to be the high exalted Saviour of soule and body it is contempt or at least neglect if the body and soule doe not humbly in the Church shew themselves as is commanded to be his saved Tertullian Origen Cyprian Hierome Chrysostome Augustine Cyrill Bernard all the Fathers that ever I saw like this consequence nor have I yet met with any late Orthodox Writer that contradicts it I need not stand long on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the text is plaine Wherefore God exalted him therefore must we be humbled and wherein thereof should we most highly esteeme There is cause enough in the one to induce the other and the sequell is so necessary that without blasphemy no man can denie it For my part I dare not breake the generall rule of the Ancient and Moderne Churches to broach and maintaine singularity The perpetuall truth is that those places onely in the Old and New Testament are necessarily allegoricall which either in the History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the letter varie from the truth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the explication of the cause are repugnant to the Law of God Gods third Commandement and our Lords first Petition will have the most sacred Name handled with all manner of reverence I goe not then beside the Analogy of the Scripture in following the simple sense of this text but sure I am who take it figuratively chop off the visible part of Gods service and shew no regard of the super-exalted Name at all The Apostle would have us be imitatours of God Eph. 5.1 If imitatours then whose person God exalted and set forth his name exalt we his Name and person God his way we ours He by giving we in acknowledging If you doubt read and beleeve God hath highly exalted him and given him a Name above every Name Why that at the Name of Jesus every knee should bow This bowing at is one end who is not wilfully blind doth plainely see In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that having made good the ground I am now ready for the worke The Apostle could best place his words and in our Dialect standing right I will not disorder them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Name of Jesus At which sacred Name I humbly bow unto the blessed Trinity imploring the grace of the one-most God that in the Name of Jesus by the power of the holy Spirit I may interpret and all learne this text to the glory of God the Father The Syriack the Vulgar Arias Montanus Erasmus read in the Name of Jesus Beza Zanchius and our Kings translation at the Name Indeed the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the preposition according to both languages which we in the generall sense as a note of rest translate in in Scripture varies often Sometimes it signifies by as Acts 4.10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Name of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it this man stands whole and that is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we are saved For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Grecians
this and who will not doe deny the speciall operation of the Holy Ghost Thirdly thus confessing we conclude our owne happinesse For the Angel saith that Jesus saves us from our sinnes We summe up all our goods at this worke and shew not a freedome from evill transient onely but that this object of our faith hath vindicated us a peccatis from the perpetuall servitude of sin tyranny of Satan Herein we wonderfully spread abroad his Deity Solius enim Dei est ignoscere peccatum for it is God onely that forgiveth sinnes was the confession of his enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Saviour then and such a Saviour there can be no such confessed who is not confessed God is the inference of Cyrillus Alexandrinus From the bondage of Egypt out of the hands of the Canaanites and Philistims or from the captivity of Babylon such deliverance did but typifie this For this let his Name be high among men on earth Let it be so and cried up in spight of Jewes Turkes Atheists Philosophers Puritans Brownists and who ever contemne or neglect the reverend esteeme of it If any thing be precious Nomen Jesu quam carum How deare is the Name of Jesus quam vile quam salubre how vile was it made in which was so great salvation si vile non esset mihi non effunderetur if it had not beene vile it had not beene poured out for me saith Saint Bernard if it had not beene saving it had not been gaine to me It was poured out that it might be my gaine Sure my love of it may show sense of sin and my honouring it truth of love But can no more make me a Jesuit then my confession of Jesus in the Creed doth proclaime me Antichristian Happy man who is sheltred under the skirts of God and man unto salvation Doubtlesse to confesse Jesus by knee and tongue is no shame For he is not incidently a Saviour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annointed to that end Above his fellowes annointed Psal 45.7 Annointed to all the three offices which God from the beginning erected to save his people To all the three which never met in any other that nothing in him might be wanting to the perfecting of this worke said the late Oracle of our times As to the Romans indumentum purpurae insigne est regiae dignitatis assumptae the putting on of purple is an ensigne of regality assumed so with the Jewes unctio sacri unguenti nomen ac potestatem Regiam conferebat the sacred unction conferred the Regall Name and power saith Lactantius And not the Name and power of a King onely but of Priest and Prophet also say the Scriptures For Aaron the Priest was annointed Levit. 8.12 So was Elisha the Prophet 1 King 19.16 and Saul the King 1 Sam. 10.1 And though Lactantius Isidore and others call the Name Christ nuncupatio potestatis a declaration of power yet they and we confesse with Tertullian that this vestitus Nominis is the investing of Jesus unto his three-fold office and expresseth saith Damascene his full prerogative of grace To be a Priest after the order of Melchisedec Psal 110.4 Ad purgandum to purge us from the evill we gained induing with the grace we lost A Priest that did not onely offer but himselfe was the offering and the Altar The two first for the man Christ Jesus gave himselfe a ransome for all 1 Tim. 2.5.6 The third too for unctio humanitatis est divinitas as the Altar doth sanctifie the gift his Godhead sanctified the manhood By his bloud he redeemed the Church Acts 20.28 by his Deity his bloud obtained power to sanctifie the elect Heb. 9.14 The vertue of Christs death lies on the eternall Spirit that dwelleth in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on nothing else saith Saint Chrysostome And thus Christ is made unto us wisdome sanctification righteousnesse and redemption He is Redemptor precium as Saint Hierome the Redeemer and the price All that may be that who leave all for him may finde him for all The exultation of the Psalmist is the highest for every one Pars mea Dominus the Lord is my portion To be a Prophet Isa 61.1 When Moses should be silent Deut. 18.18 Acts 3.22 Ad illuminandum to save us from the by-paths of errour guiding our feete in the way of peace By his prophesie in externall promulgation and internall illumination his Fathers will is before us He is the Legate the Angel of God and of the Covenant Mal. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Doctour Mat. 23.8 10. in whom are the hidden mines of all knowledge Col. 2.3 Via veritas vita the way the truth the life walking trusting abiding in him we shall never be lost Quà vis ire ego sum via Quo vis ire ego sum veritas Vbi vis permanere ego sum via said Saint Augustine on the words of Christ In the way in the truth in the life is no danger no detriment no death In whom we live move and have our being be we move we live we and through this valley of humility he will exalt us unto the height of glory To be King Psal 2.6 whose Name should be the Lord our righteousnesse Jer. 32.6 Ad perficiendum to defend us by his power essentially upholding us in goodnesse by his grace personally Inchoatively here hereafter perfectly He sets going keepes all right and protecting in the Wildernesse conducts unto Canaan For over sinne death and the Law God hath given us victory through our Lord Jesus Christ 1 Cor. 15.57 In all things we are more then conquerours through him Rom. 8.37 Be we wounded by enemies in our pilgrimage Our King is the Chirurgian to heale Fall we into a burning Feaver fons est he is the Fountaine to refresh Are we over-burdened with sinne justitia est he is the righteousnesse to justifie Faint we virtus est he is the power to sustaine Are we in darknesse Lux est he is the light to enlighten Feare we death vita est he is the life to enlive us Desire we Heaven via est Christus Christ is the way to attaine it saith Saint Ambrose Looke now on the three degrees of our misery ignorantiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reatum First ignorance as well of evill wherein we were drowned as of good whereof we were deprived tNext he disorder and confusion which seised on all the faculties of soule and body Thirdly the guilt contracted from both the other This done confessing Christ we acknowledge that Moses Prophet expels our ignorance Jeremiahs King orders our faculties and Davids Priest expiates our guilt Is thus much gotten and yet not lawfull to confesse the protecting-instructing Mediatour Where nothing can be repayed it is gratitude to speake out the super-abundant grace of the Donour A blessed confession sure and most comfortable this that a Saviour and he annointed to
glory of God the Father that Jesus Christ is Lord. Saint Chrysostome applies his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as he useth it on the place unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father is the highest demonstration of the Fathers glory Yet also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I say that such a one he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in this that I so say I doe againe glorifie God As if the Father having glorified the Sonne and himselfe being glorified in him we confessing it doe our way somewhat glorifie both Both for the great things we speake of the Sonne goe to the Father also And but somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is but little to the glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the world should adore him saith the same Father Not that this little doth adde any thing to his glory but his glory is in our small measure set forth by such acknowledgement Not more or lesse in it selfe for us by us more or lesse declared onely It is our duty of thankfulnesse 1 Cor. 6.20 He hath redeemed us and we have need to cast our eyes on him Totum quod recte colitur Deus homini prodest non Deo as Saint Augustine Not for want in him but for our supply The Fountaine gaines not by our drinking there nor the light by our seeing it Our recourse to him argues his fulnesse and our indigence Yea to returne all in humility to him is the onely way to keepe him most bountifull unto us For whosoever shall confesse him before men him will he confesse before his Father which is in Heaven Matthew 10.32 Who deny him by him shall be denied v. 33. Christ ever glorified the Father John 17.5 He taught us so to doe Matth. 6.9 the Apostles followed his example Acts 2.47 the blessed are alwayes in the practise Rev. 4. 5. 7. the utmost end of the sacred Trinity is the glory of God in all things Isa 63.12 14. and if here we observe the pointing of the three verses we have no stay till all be brought thereto For the ninth verse is divided by a Colon so is the tenth which shewes that neither of them are full without eleventh The eleventh then giving the period the last Comma tels whereto all before doth tend Beginne therefore at the first word of the ninth verse and from wherefore being the union of our salvation proceed and carry the exaltation of the person and Name by God descend therewith and take the exaltation of the Name and Person by us and what will become of all What I speake it with alacrity all comes to the glory of God the Father The Person before glorifying is now the Person glorified Wherein the Son did for us wherein the Father did for the Sonne and wherein we acknowledge both thereof God the Father taketh all the glory The ever blessed and glorious Virgin the Mother of God hath no part herein Her soule doth magnifie the Lord Luke 1.46 Nor any of the Saints All the Saints give thankes unto him Psal 105.10 Nor any of the Angels All his Angels praise him Psal 128.2 Nor any of the faithfull Not unto us Lord not unto us but to thy Name be the glory Psal 115.10 The Devill ambitious of it was cast into hell 2 Pet. 2.4 If any on earth entitle themselves thereto Tophet of old is prepared for the King Isa 30.33 And who attributes it unto Idols in the Law is accursed Deut. 27.15 God is in seipso sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himselfe as the first and the last in the world sicut rector author as the authour and orderer in the Angels sicut sapor decor as delight and comlinesse in the Church sicut pater-familias in domo as the goodman in the house in the soule sicut sponsus in thalamo as the bridegroome in the bride chamber in the just sicut adjutor protector as an upholder and protectour in the reprobate sicut pavor tremor as dread and horrour saith Saint Augustine If he doe all and be all in all whose is the glory That which is his peculiar he will not communicate to another Isa 42.8 Nor can he be defrauded For he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnipresent nothing may evade him If as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he compasseth all things nothing comprehending him If from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then he is formidable his children will not displease him and his enemies yeeld him glory in their trembling The seventy Interpreters in the Old Testament and the Holy Ghost in the New expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it The God which is the Father and the Sonne and the Holy Ghost this is he For the Hebrew word in forme plurall and in signification mighty implies the mystery of the Trinity Bring these together and if Men or Devils arrogate his glory they are sure to pay the utmost farthing But he giving all his to the Sonne as before doth neither put it from himselfe nor from the Holy Ghost Because they three being one God and the same God whatsoever is set forth in the one is not more or lesse the others Let the minde be pure at all times especially when we either speake or heare any thing of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for neither is the tongue able to speake nor the eare to heare of him as his dignity requires said Chrysostome Be religious within and consider Can we worship one Person and not another Distinguish them without division and we cannot But when it is expressed in the Scripture that as Beza noteth non possit nisi in filio gratus honor illi tribui no honour save in the Sonne can be acceptable Why should any thinke the Sonne may have too much The more the Sonne is worshipped is not the Father worshipped the more Reason will say so when no other way may be found unto him Who have another let them goe by it I am sure he points out the Sonne onely to us This is my beloved Sonne in whom I am well pleased Matth. 3.17 and 17.5 Well pleased with whom He ever was with him and now without him displeased in him is well pleased with us also And as sure I am that the Sonne sends us in his owne Name unto the Father No man commeth unto the Father but by me John 14.6 And whatsoever yee aske the Father in my Name he will give it you chap. 16. v. 23. I am in the Father and the Father is in me he is not seene without me nor will he heare save in the sense of my Name Come to me for so yee goe to him Come thus bow confesse and make an Idol if you can of me Doe what yee can to honour me and what you doe is to the glory
built up to that perfection should lay a deepe foundation saith Saint Ambrose The lower we sinke our selves the nearer God comes to us Psal 33.19 and Prov. 11.2 Cum humilibus sapientia his wisdome is with the humble and his greatest blessing too For theirs is regnum caelorum the Kingdome of Heaven Matth. 5.3 Tanto quisque preciosior Deo quanto propter eum vilior sibi the more vile for God to our selves the more precious we to him said Gregory The examples of the Patriarchs Prophets Apostles Martyrs and Fathers of the Church might here be set forth to inflect our minds but saying that in it our Saviour brought to passe the worke of our redemption have I not said all that may extraordinarily commend it unto us This all the faithfull beheld and admiring it in him love it in themselves for him and for the workes sake Nor entertaining it in this manner doe we turne any thing that is good out of our selves For Christ lost nothing thereby but gained the more for us and we therein reape his gaines Humilibus dat gratiam God gives his grace unto the lowly Prov. 4.34 James 4.6 1 Pet. 5.5 We then by it repressing innate evill are established in goodnesse First sure in our foundation for it is virtutum bonum quoddam stabile fundamentum the good and firme ground of vertues saith Saint Bernard Secondly right in our building for servans acceptas servatas consummat keeping saith he the vertues we receive it perfects them received The Lord respecting us therefore Isa 66.2 manifests his power when we acknowledge our infirmities 2 Cor. 12.9 And in this respect humility may be accounted propugnaculum nostrum our Tower and fortresse against the many insults of vice It goes with us throughout the Kingdome of grace and departs not from us when we are exalted into glory So stout it that it yeelds to no attempt either of presumption or of despaire Death it selfe frightens not it went undaunted thither even with an usque ad unto the death of the Crosse vers 7. Like the tree that Moses cast into the waters of Mura it maketh the most bitter sweete And where the waters are deepe it is as Moses Rod or Eliuhs Cloak smiting them with it they divide and we walke on dry land To gaine the Crowne set before it the sharpest things seeme pleasant So sublime it that it gives no place to honours It addes glory unto Kings on earth and it is the glory of the Saints in Heaven to cast downe themselves before the Throne of God Rev. 5. 7. So strong so sublime who will not indue it Nay who will not are sure to be confounded For God resisteth the proud 1 Pet. 5.5 Pride goeth before sorrow and the puffing up of the minde is unto ruine Prov. 16.18 We must be very cautelous then left this vice get into our humility In recte factis cavenda est superbia pride is too often clothed therewith Our Saviour took the Scribes and Pharisees in it Matth. 6.16 Saint Paul reproved the Colossians in that habit and I much feare these times are sore troubled with haughty spirits in an humble hue Shew me the submission of our great Professours in humility and I will confesse my errour But Saint Chrysostome tels us that when in pretent of Gods worship our doings are not faine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then especially we upbraid him And if we doe is not his judgement at hand Derisores ipse deridet he laugh◠us to scorne Prov. 3.34 Domum evollet he will lay us waste Prov. 15.25 Not farre off even under this Crowne non hospes ab hospite tutus and in this Kingdome where is truth love honesty Achitophels treachery Rabshakes railing Jezabels adultery Esaus hate Ammons deceit Nebuchadnezzars pride Dives unmercifulnesse and all manner of impieties couch under the feare of the Lord. Shall the Lord see and not be avenged Repent repent God is angry and the vials of his wrath ready to be poured out Turne we therefore and without delay with humble with contrite hearts and he will returne with a blessing unto us Sion shall have her prosperity here and her full glory hereafter But if not for the worke for the rewards sake be we humble Wee have heard what followed Christs obedience and who keepe with him in his way shall come to him in his glory For the glory set before him he despised the shame Heb. 12.2 for the glory therefore he purchased to us be not we ashamed of the price he paid God chose the ignoble things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the most contemptible in the world for his purpose 1 Cor. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. exhausit as Tertullian he drew out himselfe in his undertakings or as Beza ex omni seipsum in nihil redogit he brought himselfe from all to nothing Dan. 9.26 On the lowest basis he built the highest glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was made a servant for this he is Lord of all so Saint Chrysostome Magnus esse vis à minimo incipe who will be great must beginne at the least so Saint Augustine Beginne there and upon our Saviours word yee shall be exalted Luke 18.14 Yee shall so saith Saint James 4.10 and Saint Peter too 1 Epist 5.6 Is it not then as Saint Paul here saith vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise minde to be so minded It was wisdome in Christ and why should it be foolishnesse with us We lay downe temporall things and take up everlasting What comparison is there betweene a drop and an Ocean a point and the world a moment and eternity The whole treasure and pompe of the world is nothing to that immense waight of glory which followeth our Christian contempt of earthly things While we looking on the things which are not seene the momentany lightnesse of our tribulation prepareth unto us a reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the reach of our apprehension 2 Cor. 4.17 Quid dicam nescio sed Deus habet quod exhibeat I know not what to say of it but God hath what he can give and what he will give erit ipse shall be himselfe For what else is it for him to be our God and we his people He could promise nothing better nothing greater life salvation glory peace all excellencies he will be all in all He will and therefore sure we that our measure shall be filled up with his goods What they are none can conceive save who receive them Nor they comprehend because the object of happinesse is infinite Indeed what is created for us will be according to the receivers Finite it and therefore not the satisfying save in the object It is not the chiefe good but enables us to contemplate in Christ after our measure the Summum bonum which God himselfe is This is it for it is God that doth ever satiate and never cloy
And though I have called this the reward of our humility yet it may not be said that our humility merits this No it was purchased for us by the humiliation of Jesus In whom we have it without him we challenge nothing Hoping therefore to be glorified with him in Heaven to him we conforme on earth And because he hath taught no other way to the inheritance then he went in the purchase we seeke no other nor can we thinke there might be any other more glorious For in it we never doe saith Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descend from glory The lowest degree is ever an ascent unto the highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high is low the low high this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made good in the contradiction that Christ indured against himselfe Heb. 12.2 3. And when we see his humble members despising the world yet despising no man contemning themselves and yet contemning that contempt which persecutes them doe we not behold the minde exalted above all things below Yea when we finde pride it selfe palliated with humility know we not that the proud confesse there is glory both in and for the vertue How in seeming not mistaken is the world mistaken much men thinke humility and glory opposits as if of both in one could be no subsistence It is pride that refusing the one may never come at the other Quisquis enim nunc sponte se non humiliat nequaquam hunc sequens gloria exaltat for who doth not here willingly and truly humiliate himselfe following glory never exalts him saith Gregory My close is for Christ for the vertue for the glories sake learne we the Apostles counsell Keepe we our eyes fixed on the example of Jesus and in proceeding the nearer we come to our place like naturall bodies we shall move with the more celerity Our humility will carry us and with speed enough unto the same journies end it brought him Who drawes us in the way Cant. 1.4 will crowne us in the end Rev. 2.10 Doing what he commands we shall receive what he obtained life eternall in and to the glory of God the Father The Samosatenians and Socinians that hold Christs death neither satisfactory nor meritorious but onely exemplary for us The Jewes Turkes Pagans Infidels to whom Christ is a scorne and his Crosse an offence The Atheists Nullifidians Prophane that in dirision of Gods Religion call his Church Satans Synagogue the Communion Bacchus Sacrifice and his professours Solifidians The Libertines of our age that count us fooles for our Austerity The carelesse Professours that deeme us over pitifull to others too bitter to our selves Our Church Michals Catharists Brownists Separatists that deride us for our humiliation in the service of God The Anabaptists Monks Hypocrites that will be humble without submission poore without want and rich without labour The Sadduces Simonians Saturnians c. that hoping there is no punishment after this life for the bad will have no reward for the good The Cerinthians Pepuzians Mahumetans that place happinesse in the eternal fruition of fleshly delights on earth And the Montanists Enthysiasts Papists that in the argument of the glory put the merit on themselves are condemned by the Apostles counsell in the sixth verse and his inference at the ninth verse For there the fabrick of glory that Christ built up for us being founded on his merits in such humiliation we are taught to shew our gaines by following his example Whose redeemed we are his humble servants we If glory be the reward we have no cause to stand upon the worke Be it in what degree he please we need not be abashed at the humility For who was the lowest on earth we are sure our Saviour is the highest exalted in Heaven When we have done our part God will give us our right in him This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our salvation True Christians we finding how hard we are beset with and prone to evill looke alwayes on our Captaine and attend his word for feare we should mistake his discipline We know how great a Conquerour he is and that he can never faile in his direction if our actions vary from we have not well minded him And though he be taken out of our sight his life is left with us and reading it we have instruction store and sure Sure if we follow it close right be alwayes sure to it Nor is it infallible in one and not in all Whereof he hath given plenty there is no doubt of any one Nor is the number of his precepts either large beyond our memory or short to leave out any thing that might further us The example he hath given is most absolute It demonstrates all things that are to be contemned and sustained all In them is no felicity to be had in these no unhappinesse to be feared He bid us come and see and we most ambitious to enjoy what here we beleeve will goe no other way then himselfe went and appointed for us A low way Christ humble a perfect way Christ the truth and a comfortable way Christ the life Having truth we are sure to have cheere in and life by our humility It is not the similitude thereof but the vertue we meane That is it and nothing being more acceptable to God we doe in nothing more nor in any thing without it expect a blessing For nothing in us doth more exalt God and our innate evill is repressed by nothing more All the Lords commands are observed with it and the vertue which springs not from that roote withers Indeed love makes up all breaches but we have no other meanes to repaire charity save humility In whom all was made up all was done in humility and who partake of all we like him will be humble to all To God in the lowest degree to his Vice-gerent next we have no envie for our Superiours nor hatred to our equals nor contempt toward our inferiours Love for God and such as will permit nothing before him not our substance not our lives And love for our neighbour and such as will pray for every one and forgive every offence The true knowledge of our superexalted Head raiseth our conversation unto Heaven whilest we live on earth And well may For we behold the eternall glory prepared for the meeke incomprehensible in the object The faith whereof hath made our appetites so eager that they can leave the greatest allectives of the world with contempt Whose servants we are to him faithfull we may challenge of him our inheritance who purchased it for us And with boldnesse seeing in humility and according to his prescription we leave all to professe him our high exalted Lord in and to the glory of God the Father To whom with the Sonne and the Holy Ghost be the Kingdome and the power and the glory for ever and ever Amen Amen 〈◊〉 〈◊〉