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PHIL. II.VIII.And being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross.
THis Scripture hath been once already under consideration: and indeed can be never enough considered. It holds forth the humbled state of the Lord Jesus, during the time of his abode on earth. The sum of it was delive∣red you before, in this point.
The Humiliation of Christ was proposed to us under the three general heads or branches, of his Humiliation in his Incarnati∣on, his Humiliation in his life, and his Humiliation in his death. How he was humbled by Incarnation, hath been opened above, in the eighteenth Sermon. How he was humbled in his life, is the design of this Sermon: yet expect not that I should give you here an exact History of the life of Christ. The Scriptures speak but little of the private part of his life; and it is not my design to dilate upon all the memorable passages that the Evange∣lists (those faithful Narrators of the life of Christ) have preser∣ved for us; but only to observe and improve those more observa∣ble particulars in his life, wherein especially he was humbled: and such are these that follow.
First, The Lord Jesus was humbled in his very Infancy, by his [ 1] Circumcision according to the Law. For being of the stock of Israel, he was to undergo the Ceremonies, and submit to the Or∣dinances belonging to that people; and thereby to put an end to them; for so it became him, to fulfil all Righteouness. Luk. 2.21. And when eight daies were accomplished for the Circumci∣sing of the Child, his name was called Iesus. Hereby the Son of God was greatly humbled, especially in these two respects.
First, In that hereby he obliged himself to keep the whole Law, though he were the Law-maker.* 1.4 Gal. 5.3. For I testifie again; to every man that is circumcised, that he is a debtor to do the whole Law. The Apostles meaning is, he is a debtor in regard of duty, because he that thinks himself bound to keep one part of the Ce∣remonial Law, doth thereby bind himself to keep it all; for where all the parts are inseparably united, (as they are in the Law of God) we pull all upon us, by engaging or medling with any one. And he that is a debtor in duty, to keep the whole Law, quickly becomes a debtor in regard of penalty, not being able to keep any part of it. Christ therefore coming as our surety, to pay both those debts; the debt of duty, and the debt of penalty
to the Law; he by his circumcision obliges himself to pay the whole debt of duty, by fulfilling all Righteousness; and though his obedience to it was so exact and perfect, that he contracted no debt of penalty for any transgression of his own: yet he obliges himself to pay that debt of penalty we had contracted; by suffer∣ing all the pains due to transgressors. This was that intollerable yoak that none were able to bear but Christ. Acts 15.10. And it was no small abasure of Christ, to bind himself to the Law as a Subject made under it. For he was the Law-giver, above all Law; and herein that Soveraignty of a God, (one of the choice flowers in the Crown of Heaven) was obscured and vailed, by his sub∣jection.
Secondly, Hereby he was represented to the world, not only as a Subject, but also as a Sinner. For though he was pure and holy, yet this ordinance passing upon him, seemed to imply as if corrupti∣on had indeed been in him; which must be cut off by mortification. For this was the mysterie principally intended by circumcision;* 1.5 It served to mind and admonish Abraham, and his seed, of the natu∣ral guiltiness, uncleanness and corruption of their hearts and na∣tures. So Jer. 4.4. Circumcise your selves unto the Lord, and take away the foreskins of your hearts, ye men of Judah: (i. e.) the sinfulness and corruption of them. Hence the rebellious, and unmortified, are called stiff necked, and uncircumcised in heart, as it is, Acts 7.51. and as it served to convince of natural un∣cleanness, so it signified and sealed the putting off the body of the sins of the flesh, as the Apostle phraseth it. Col. 2.11. Now this being the end of God in the institution of this ordinance, for Abraham and his ordinary seed; Christ in his infancy by submit∣ting to it, did not only vail his Soveraignty, by subjection: but was also represented as a sinner to the world, though most holy and pure in himself.
[ 2] Secondly, Christ was humbled by persecution, and that in the very morning of his life. He was banisht almost as soon as born. Matth. 2.13. Flee into Aegypt (saith the Angel to Ioseph) and be thou there until I bring thee word, for Herod will seek the young child to destroy him. Ungrateful Herod, was this enter∣tainment for a Saviour? what, raise the Country against him, as if a destroyer, rather than a Saviour had landed upon the coast? what, deny him the protection of those Laws under which he was born, and that before he had broken the least punctilio of them?
the child of a beggar may claim the benefit and protection of Law, as his birthright; and must the Son of God be denied it! But herein he fulfilled the Scriptures, whilst venting his own lusts. For so it was foretold, Ier. 31.15. And this early persecution, was not ob∣scurely hinted, in the title of the 22 Psalm, that psalm which looks rather like an History of the new, than a prophecy of the old Testament. For as it contains a most exact description of Christs sufferings, so it's fitted with a most suitable Title. To the chief Musitian Ai••eleth Shabar; which signifies the Hind of the morn∣ing or that Deer which the Hunter rouzes betime in the morning, and singles out to hunt down that day. And so they did by him, as the 16. verse will tell you, for (saith he) Dogs have compassed me, the Assemble of the wicked have enclosed me.* 1.6 Upon which Musculus sweetly and ingeniously descants. O what sweet Veni∣son (saith he) is the flesh of Christ! abundantly sweeter to the believing soul, than that which the Nobles of this world esteem most delicate. And lest it should want the highest and richest favour to a delicate palate; Christ our Hart was not only killed, but hunted to the purpose before he was killed; even as great men use by hunting and chasing before they cut the throat of the deer, to render its flesh more sweet, tender, and delicate. Thus was Christ hunted betimes, out of the Country he was born in. And no doubt but where such dogs scent and wind the Spirit of Christ in any; they would pursue them also to destruction, did not a gratious providence rate them off. But to return, how great an Humiliation is this to the Son of God, not only to become an In∣fant, but in his Infancy to be hurried up and down, and driven out of his own land as a vagabond!
Thirdly, Our Lord Jesus Christ was yet more humbled in his life, by that poverty and outward meanness which all along attend∣ed his condition. He lived poor and low all his daies, so speaks the Apostle 2 Cor. 8.9.* 1.7 Though he was rich, yet for our sakes he became poor; so poor that he was never owner of a house to dwell
in, but lived all his daies in other mens houses, or lay in the open air. His outward condition was more neglected, and dest••••ute than that of the birds of the air, or beasts of the earth; so he told that Scribe, who professed such readiness and resolution to follow him, but was soon coo••••d when Christ told him, Matth. 8.20. The Foxes have holes, and the Birds of the air have nests; but the Son of Man hath not where to lay his head. It was a common saving among the Jews, when the Messiah comes, he will not find a place to sit down in. Sometimes he feeds upon barly bread, and a broyled fish; and sometimes he was hungry, and had nothing to eat.* 1.8 Mark 11.12. As for monies, he was much a stranger to it; when the Tribute mony was demanded of him, he and Peter were not so well furnished to make half a crown betwixt them to pay it, but must work a miracle for it. Matth. 17. ult. He came not to be ministred unto, but to minister. Matth. 20.28. Not to amass earthly treasures, but to bestow Heavenly ones. His great and Heavenly soul neglected and despised those things, that too many of his own, too much admire and prosecute. He spent not a careful thought about those things, that eat up thousands,* 1.9 and ten thousands of our thoughts. Indeed he came to be humbled, and to teach men by his example the vanity of this world; and pour contempt upon the ensnaring glory of it: and therefore went before us in a chosen and voluntary poverty. Yet he lived not a mendicant life neither: but was sometimes fed by ordinary, and sometimes miraculous and extraordinary waies. He had wherewith to support that pretious body of his, till the time was come to offer it up to God; but would not indulge and pamper that flesh, which he purposely assumed to be humbled in.
Fourthly, Our Dear Jesus was yet further humbled in his life, by the horrid temptations wherewith Satan assaulted him; than which nothing could be more grievous to his holy hear••. The Evan∣gelist gives us an account of this in Luke 4. from the first to the 14. verse. In which context you find, how the bold and envious spirit meets the Captain of our Salvation in the field;* 1.10 comes up with him in the wilderness, when he was solitary, and had not a Second with him. verse 1. There he keeps him fasting forty daies, and forty nights, to prepare him to close with his Tempta∣tion. All this while Satan was pointing and edging that Tempta∣tion
with which at last he resolves to try the breast of Christ, by an home-thrust. Verse 2. By this time he supposes Christ was an hungry, (as indeed he was) and now he thought it was time to make his assault, which he doth in a very suitable Temptation at first, and with variety of Temptations; trying several Weapons upon him afterward. But when he had made a thrust at him with that first Weapon in which he especially trusted, command that these stones be made bread, verse 3. and saw how Christ had put it by, verse 4. Then he changes postures, and assaults him wi••h Temptations to blasphemy; even to fall down and worship the Devil. But when he saw he could fasten nothing on him, that he was as pure Fountain water in a Chrystal vial, how much so∣ever agitated, and shaken, no dregs, or filthy sedement would rise, but he remained pure still: I say, seeing this, he makes a politick re∣treat, quits the field for a season, verse 13. yet leaves it cum ani∣mo revertendi, with a resolution to return to him again. And thus was our blessed Lord Jesus humbled by the Temptations of Satan; and what can you imagine more burdensom to him, that was brought up from eternity with God, delighting in the holy Father,* 1.11 to be now shut into a wilderness with a Devil, there to be baited so many daies, and have his ears filled though not defiled with horrid blasphemy? Oh how was the case altered with Christ! from what, to what was he now come? A chast woman would ac∣count it no common misery to be dog'd up and down and sollicited by some vile Russian, though there were no danger of defilement.
A man would account it no small unhappiness to be shut up five or six weeks together with the Devil; though appearing in an humane shape, and to hear no language but that of Hell spoken all that time; and the more holy the man is, the more would he be af∣flicted to hear such blasphemies malignantly spet upon the holy and reverent name of God; much more to be solicited by the Devil, to joyn with him in it: this I say would be accounted no small misery for a man to undergo. How great an Humiliation then must it be to the great God, to be humbled to this! to see a slave of his house, setting upon himself the Lord. His Jailor com∣ing to take him prisoner, if he can. A base apostate Spirit, da∣ring to attempt such things as these upon him. Surely this was a deep abasement to the Son of God.
Fifthly, Our blessed Lord Jesus was yet more humbled in his life [ 5] than all this, and that that by his own sympathy with others,
under all the burdens that made them groan. For he much more than Paul could say, who is afflicted and I burn not? He lived all his time as it were in an Hospital, among the sick, and wounded. And so tender was his heart, that every groan for sin, or un∣der the effects of sin pierced him so, that it was truly said, him∣self bare our sicknesses, and took our infirmities. Matth. 8.16, 17. It was spoken upon the occasion of some poor creatures that were possessed by the Devil, and brought to him to be dispossessed. It's said of him, Joh. 11.33. That when he saw Mary weeping, and the Jews also weeping which came with her; he groaned in the Spirit, and was troubled. And verse 35. Iesus wept: yes, his heart flowed with pity for them that had not one drop of pity for themselves. Witness his tears spent upon Ierusalem, Luke 19.41, 42. He foresaw the misery that was coming, though they neither foresaw, nor feared it. O how it pierced him to think of the calamities hanging over that great City! Yea, he mourned for them, that could not mourn for their own sins. Therefore it's said, Mark 3.5. He was grieved for the hardness of the peo∣ples hearts. So that the commendation of a good Physitian, that he doth as it were die with every patient, was most applicable to our tender-hearted Physitian. This was one of those things that made him a man of sorrows, and acquainted with griefs. For the more holy any is, the more he is grieved and afflicted for the sins of others; and the more tender any man is, the more he is pierced with beholding the miseries that lie upon others. And it is sure, never any heart more holy, or more sensible, tender and compassionate than Christs.
[ 6] Sixthly, Lastly, That which yet helped to humble him lower, was the ungrateful and most base and unworthy entertainment the world gave him. He was not received or treated like a Saviour, but as the vilest of men. One would think that he who came from Heaven, to give his life a ransom for many. Matth. 20.28. He that was not sent to condemn the world, but that the world through him might be saved. Joh. 3.17. He that came to disolve the works of the Devil, 1 Joh. 3.8. knock off the chains, open the prison doors, proclaim liberty to the captives. Isai. 61.1. I say, when such a Saviour arrived, O with what acclamations of Joy, and demonstrations of thankfulness should he have been re∣ceived? One would have thought they should even kiss the ground he trod upon: but instead of this, he was hated, Ioh. 15.18.
He was despised by them, Matth. 13.55. So reproached that he became the reproach of men, as who should say, a corner for every one to spet in. A butt for every base tongue to shoot at. Psal. 22.6. Accused of working his miracles by the power of the Devil. Matth. 12.24. He was trod upon as a worm. Psal. 22.6. They buffeted him. Matth. 26.67. Smote him on the head, Matth. 27.30. Array••d him as a fool, verse 29. Spet in his face, verse 30. Despised him as the basest of men, this fellow said, Matth. 26.61. One of his own followers sold him, another for∣swear him, and all forsook him in his greatest troubles. All this was a great abasement to the Son of God, who was not thus treated for a day, or in one place; but all his daies, and in all places. He endured the contradictions of sinners against himself. In these particulars I have pointed out to you, something of the humbled life Christ lived in the world. From all which particu∣lars, some useful inferences will be noted.
From the first degree of Christs Humiliation in submitting to be circumcised,* 1.12 and thereby obliging himself to fulfil the whole Law; it follows That Iustice it self may set both hand and seal, to the acquittances and discharges of Believers. Christ hereby obliged himself to be the Laws pay-master, to pay it its utmost de∣mand. To bear that yoak of obedience that never any before him could bear. And as his circumcision obliged him to keep the whole Law; so he was most precise, and punctual in the observa∣tion of it.* 1.13 So exact, that the sharp eye of divine justice cannot espie the least flaw in it: But acknowledges full payment, and stands ready to sign the Believer a full acquittance. Rom. 3.25. That God may be just, and the Iustifier of him that believes in Iesus. Had not Christ been thus obliged, we had never been dis∣charged. Had not his obedience been an intire, compleat and per∣fect thing; our justification could not have been so. He that hath a pretious treasure, will be loth to adventure in a leaky vessel: wo to the holiest man on earth, if the safety of his pretious soul, were to be adventured in the bottom of the best duty that ever he performed. But Christs obedience and righteousness is ti••e and sound. A bottom that we may safely adventure all in.
* 1.14From the early flight of Christ into Aegypt, we infer, That the greatest innocency, and piety, cannot exempt from persecuti∣on and in••ury. Who more innocent than Christ? And who more persecuted? The world is the world still. I have given them thy word and the world hath hated them, Joh. 17.14. The world lies in wait as a thief, for them that carry this treasure; they who are empty may sing before him; he never stops them: But persecution follows piety, as the shadow doth the body. 2 Tim. 3.12. All that will live godly in Christ Jesus, must suffer p••rs••∣cution. Whosoever resolves to live holily, must never expect to live quietly. It's godliness, and godliness in Christ Iesus (i. e.) such as is derived from Christ, true godliness, and it's true god∣liness as it's manifested in practice. All that will live godly, that will exert holiness in their lives; which convinces and galls the Consciences of the ungodly. 'Tis this enrages, for there is an enmity, and antipathy betwixt them: and this enmity runs in a blood, and it's transmitted with it from generation, to genera∣tion. Gal. 4.29. As then he that was born after the flesh, per∣secuted him that was born after the spirit; even so it is now. Mark, so it was, and so still it is. Cains Club is still carried up and down,* 1.15 redded with the blood of Abel, saith Bucholtzer: but thus it must be, to conform us unto Christ; and oh that your Spirits, as well as your Conditions may better harmonize with Christ. He suffered meekly, quietly, and self-denyingly; be ye like him. Let it not be said of you, as it is of the Hypocrite, whose lusts are only hid, but not mortified by his duties; that he is like a flint, which seems cold; but if you strike him, he is all fiery. To do well, and suffer ill is Christ-like.
* 1.16From the third particular of Christs Humiliation, I infer, that such as are full of grace and holiness, may be destitute and em∣pty of creature-comforts. What an an over-flowing fulness of grace was there in Christ. And yet to what a low ebb did his outward comforts sometimes fall: and as it fared with him, so with many others now in glory with him: whilst they were in the
way to that glory. 1 Cor. 4.11. Even to this present hour, we both hunger, and thirst, and are naked, and buffeted, and have no cer∣tain dwelling place. Their souls were richly cloathed with robes of Righteousness, their bodies naked, or meanly clad. Their souls fed high, even on hidden mannah, their bodies hungry. Let us be content (said Luther) with our hard fare, for do we not feast with Angels, upon that bread of life? Remember when wants pinch hard, that these fix no marks of Gods hatred upon you. He hath dealt no worse with you, than he did with his own Son. Nay, which of you is not better accommodated than Christ was? if you be hungry, or thirsty, you have some refresh∣ments; you have beds to lie on; the son of man had not where to lay his head. The heir of all things, had sometimes nothing to eat. And remember you are going to a plentiful country where all your wants will be supplied. Poor in the world, rich in faith, and heirs of the Kingdom, which God hath promised. 2 James 5. The meanness of your present, will add to the luster of your fu∣ture condition.
From the fourth particular of Christs Humiliation in his life,* 1.17 by Satans Temptations, we infer, That those in whom Satan hath no interest, may have most trouble from him in this world. Joh. 14.30. The Prince of this world cometh, and hath nought in me. Where he knows he cannot be a Conqueror, he will not cease to be a Troubler. This bold and daring spirit adventures upon Christ himself; for doubtless he was filled with envy at the sight of him: and would do what he could▪ though to no purpose, to obstruct the blessed design in his hand▪ And it was the wisdom and love of Christ to admit him to come as near him as might be, and try all his darts upon him; that by this experience, he might be filled with pity to succour them that are temp••ed. And as the set on Christ, so much more will he adventure upon us; and but too oft comes off a Conqueror. Sometimes he shoots the fiery darts of blasphemous injections. These fall as flashes of lightning on the dry tha••ch, which instantly sets all in a combustion. And just so is it attended with an after thunder-clap of inward horror, which shivers the very heart, and strikes all into confusion within. Di∣vers rules are prescribed in this case, to relieve poor distressed
ones. One adviseth to think seriously on that which is darted sud∣dainly, and to do by your hearts, as men use to do with young horses, that are apt to start and boggle at every thing in the way; we bring them close to the things they fright at, make them look on them, and smell to them; that time, and better acquaintance with such things, may teach them not to start. Others advise to di∣versions of the thoughts, as much as may be; to think quite ano∣ther way. These rules are contrary to one another, and I think signifie but little to the relief of a poor soul, so distressed.
The best rule doubtless is that of the Apostle, Eph. 6.16. Above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. Act your faith my friends, upon your tempted Saviour; who passed through Tem∣ptations before you; and particularly exercise faith on three things in Christs Temptations.
* 1.18Heb. 4.15. If you say true, Christ was tempted as well as I: but there's a vast difference betwixt his Temptations and mine. For the Prince of this world came and found nothing in him, Ioh. 14.30. He was not internally defiled, though externally as∣saulted; but I am defiled by them as well as troubled.
* 1.19This is a different case. True, it is so, and must be so, or else it had signified nothing to your relief. For had Christ been in∣ternally defiled, he had not been a fit Mediator for you. Nor could you have had any benefit either by his Temptations or Suf∣ferings for you. But he being Tempted, and yet still holy, bear∣ing the burden, and still escaping the defilement of sin, hath not only satisfied for the sins you commit, when tempted; but also got∣ten an experimental sense of the misery of your condition which is in him, (though now in glory) as aspiring of pity and tender compassion to you. Remember, poor Tempted Christian, the
God of peace shall shortly tread Satan under thy feet, Rom. 16.20. Thou shalt set thy foot on the neck of that enemy. And as soon as both thy feet are over the threshold of glory, thou shalt cast back a smiling look; and say, now Satan do thy worst. Now I am there, where thou canst not come. Mean while, till thou be out of his reach, let me advise thee to go to Jesus Christ, and open the matter to him. Tell him how that base spirit falls up∣on thee; yea, sets upon thee even in his presence. Intreat him to rebuke and command him off. Beg him to consider thy case, and say, Lord dost not thou remember how thy own heart was once grieved, though not defiled by his assaults. I have grief and guilt together upon me. Ah Lord, I expect pity and help from thee; thou knowest the heart of a stranger, the heart of a poor Tempted one. This is singular relief in this case. O try it.
Was Christ yet more humbled by his own sympathy with others in their distresses.* 1.20 Hence we learn, that a compassionate spirit to∣wards such as labour under burdens of sin or affliction, is Christ-like, and truly excellent. This was the spirit of Christ; O be ye like him. Put on as the Elect of God, bowels of mercy, Col. 3.12. Weep with them that weep, and rejoyce with them that do re∣joyce, Rom. 12.15. It was Cain that said, am I my brothers keeper?* 1.21 Blessed Paul was of a contrary temper, 2 Cor. 11.29. Who is weak, and I am not weak? who is offended and I burn not? Three things promote sympathy in Christians; one is, the Lords pity for them; he doth as it were suffer with me; in all their afflictions he was afflicted. Isai. 63.9. Another is the rela∣tion we sustain to Gods afflicted people. They are members with us in one body, and the members should have the same care one of another. 1 Cor. 12.25. The last is, we know not how soon our selves may need from others, what others now need from us. Re∣store him with the spirit of meekness, considering thy self, lest thou also be tempted, Gal. 6.1.
* 1.22Did the world help on the Humiliation of Christ by their base and vile usage of him? Learn hence; That the Iudgment the world gives of persons and their worth is little to be regard∣ed. Surely it dispenses its smiles and honours very praeposte∣rously and unduly. In this respect among others the Saints are stiled such persons of whom the world is not worthy Heb. 11.38. (i. e.) it doth not deserve to have such choise spirits as these are left in it, since it knows not how to use or treat them. It was the complaint of Salvian above eleven hundred years ago. If any of the Nobility (saith he) do but begin to turn to God, presently he looseth the honour of Nobility; O in how little honour is Christ among Christian people, when Religion shall make a man ignoble! So that (as he adds) many are com∣pelled to be evil, lest they should be esteemed vile. And in∣deed, if the world give us any help to discover the true worth and excellency of men by,* 1.23 it is by the rule of contraries, for the most part Where it fixes its marks of hatred, we may usually find that which invites our respect and Love. It should trouble us the less to be under the slights and disrespects of a blind world. I could be even proud upon it, (said Luther) that I see I have an ill name from the world. And Ierome blessed God that count∣ed him worthy to be hated of the world. Labour to stand right in the Judgement of God, and trouble not thy self for the rash and headlong censures of men. Let wicked men said one cut the throat of my credit, and do as they like best with it; when the wind of their calumnies hath blown away my good name from me in the way to Heaven, I know Christ will take my name out of the mire, and wash it, and restore it to me again.
* 1.24From the whole of Christs Humiliation in his life, learn you to pass through all the troubles of your life with a contented compo∣sed spirit as Christ your forerunner did. He was persecuted, and
bare it meekly. Poor, and never murmured. Tempted, and ne∣ver yielded to the Temptation. Reviled, and Reviled not again. When ye therefore pass through any of these trials, look to Jesus, and consider him. See how he that passed through those things be∣fore you, managed himself in like circumstances; yea, not only beat the way by his pattern and example for you, but hath in every one of those conditions left a blessing behind him for them that follow in his steps.
Serm. 19.
Treats of Christs Humiliati∣on in his Life.
Doct.
Ci cumcijus & oblatus fuit Christus, quia subjicubat se le∣gi, non aeternae soli, & morali; sed etiam Cere∣••oniali, & cui libet divi••ae. Ames med. p. 101.
Ceremoniales isti••s modi ob∣servationes, to∣tidem fuerunt peccati confessi∣ones: Christus igitur qui sactus est pecca∣tum pro nobis, congruenter eti∣a•• illis factus est confo••mis. Ames. med. p. 101.
O verè ce••vi∣nam Christi carnem, animae fideli lo••ge sa∣pidiorem eâ, quam 〈◊〉〈◊〉 mundi nobiles in deliciis ha∣bent. Ac ne quid sapori ac gustui delica•••• de••sset, non simpliciter ••cci∣sa est nostra cerva, sed antea bene agitata: quem∣admodum so∣lent magnates, venando & 〈◊〉〈◊〉, a••tequam ca 〈◊〉〈◊〉 & occidant, car••••m cervinam, s••aviorem, molliorem ac delicatio rem reddere. Mu••c. in Loc.
Locus hic ma∣nifestè ex iis des••m••tus est, atque accommodatus videtur, quae de advent•• M••ssiae etiam tum in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumferebant Iudei: quale est quod Gema••istae dicunt. Si ve••iat, non fore locum ubi confideat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heni••ius in Loc.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 co••t••∣nebat d•••• di∣drae••hma & va••et 2 s. 6. d.
Pae••pertas Christi suit sine voto singulari, & sine mendici∣••ate. Ames. Med. p. 104.
Maxima & frequ ••tissima te••ta••di occasio illi est, quum reru•• seculari∣um appetentes, & ef••ie••tes ro••videt. Sicut A••ceps ••ete suum praepa••at b••uma•••• po••issimum tempore, qua••do non est quod a••es come∣dant. Stapletonis prompt. p. 4.4.8.
Quantum mu∣tatus ab illo?
Infer. 1.
Iustificatio est actus unu••, in∣di••iduus, per∣fectus aequaliter contingens om∣nibus Woleb.
Infer. 2.
Multi adh••c sunt, qui cla∣vum sanguine Abelis rubentem circumferunt. Bucholtz.
Infer. 3.
Infer. ••.
Object.
Sol.
Infer. 5.
In all the af∣flictions losses and troubles that befal Be∣lievers Christ saith half mine. Yea, he not only bears half but all the burden, and more than all, for he bears us and our burden too. O that more of his spirit dwelt in his people. Aut sumus, aut fuimus, aut possimus esse quod his est.
Infer. 6.
Siquis ex nobi∣litate converti ad Deum cap••∣rit, statim ho∣norem nobilita∣tis amittit, o quantus in Christiano po∣pulo honor Christi est, ubi religio ignobi∣lem facit! Salv. Lib. 4. de ••ub. Dei. Superbus fio quod video no∣men p••ssimum mihi cresce••e, gandeo rebellis dici. Luth. Gratias ago Deo meo quod dignus sum quen mundus oderit. Hierom.
Infer. 7.