A sermon preached before His Maiestie, at Whitehall, on Easter day last, 1614. By the Bishop of Elie, His Maiesties almoner

PHILIP . II.

8HE humbled Himselfe , made obedient , vnto death , euen the death , of the Crosse .

9 For this cause , hath God also , highly exalted Him ; and giuen Him a Name , aboue euery name .

10 That , at the Name of Iesus , euery knee should bow , of those in Heauen , and in Earth , and vnder the Earth .

11 And that , euery Tongue should confesse , that Iesus Christ is the Lord , to the glory of GOD the Father .

The summe . FOr this cause , God hath exalted him ( saith the Text ) Him , ( that is Christ . ) And , for this cause are wee now here , to celebrate this exalting . Of which His exalting , this is the first day : and the Act of this day , the first step of it : euen , His rising againe from the dead . Haec est clarificatio Domini nostri Iesu Christi , quae , ab Eius resurrectione sumpsit exordium ( saith S. Augustine vpon this place . ) This now , is the glorifying of our Lord Iesus Christ , which , tooke his beginning , at His glorious resurrection .

Thus , is the summe and substance of this Text , set downe by that learned Father .

The diuision . By him also , is it likewise diuided to our hands : Into , Humilitas Claritatis meritum ; and , Claritas humilitatis praemium . Humilitie , the merit of glory : ( in the first verse of the 4. ) And Glory the reward of humilitie ( in the other three . ) Which two , here and euer , are so fast linked together , as , there is no parting them . I cannot , but touch , and I wil , but touch the Merit ( in the first verse : ) It properly pertaines , to another day . And so , come to Opus diei .

The matter of this dayes exultation , is called here , His exaltation .

And is , of two sorts . By God , ( in the 9. verse , ) And by vs , ( in the two last . )

By God ; And that , is double : Of his Person : Of his Name . Two Super's , either , one ; Super-exaltauit Ipsum . His Person , there is one ( in the forepart of the 9. verse . ) And Nomen super omne nomen , His Name ; there is the other ( in the latter part of it . ) And this is Gods .

Then commeth ours . For , God exalting it Himselfe ; He will haue vs to doe the like . And not to doe it inwardly , alone : but euen outwardly to acknowledge it for such : And sets downe precisely this acknowledgment , how He will haue it made by vs . Namely , two wayes : By the Knee , by the Tongue . The Knee , to bow to it , ( verse 10. ) The Tongue , to confesse it , ( verse 11. ) And both these , to be general ; Euery Knee , euery Tongue . And not in grosse , but deduced into three seuerall rankes : All in Heauen , All in earth , All vnder the earth : which comprehends all ( indeed ) and leaues none out . This acknowledgement , thus , but onely insinuated by the Knee , is by the Tongue more plainely expressed : And this it is , That Iesus Christ is the Lord , Lord of all those three . This , to be done , and so done , as it redound all , to the glory of God the Father .

But then last , take the vse with vs . That , since in Him , His humiliauit se ipsum , ends in Super-exaltauit Deus : His humbling Himselfe , in Gods Exalting ; That , Verse 5. the same mind be in vs : And , the same end shall come to vs . As his end was , so ours shal be , in the glory of God the Father .

The Prayer , &c.

Propter quod , Verse 8. For this cause .

WEe touch first vpon this word . Propter . It is the Axis and Cardo , the very point , whereupon the whole Text turneth .

First , Propter ; A cause there is . So God exalts euer ; for a cause . Here , on earth , otherwhile , there is an Exaltauit , without a Propter quod . Some , Esay 12.15 . Est. 3.1 . Nehem. 4.1 . as Sobna , Haman , Sanballat , sometimes exalted ; no man knowes , wherefore . With God , there goeth euer ; with men , there should go , a Propter quod , before Exaltauit .

For a cause : for what ? for this cause . And this now , Propter quod . casts vs backe to the former verse , where it is set downe , Humiliauit : There it is , for His Humilitie .

Now , Humiliauit . of all causes , not for that : if we goe by this world , which ( as the prouerbe is ) was made for the presumptuous . Not , for that vertue , of all others . A vertue , ( before Christ thus graced it ) so , out of request , as , the Philosophers , ( looke into their Ethiques ) you shall 〈◊〉 so much as finde the name of humilitie , in the list of all their vertues . Well , this cast vertue , of no reckoning : is here made the Propter quod , of Christs exalting . As , Luke 1.48 . Respexit humilitatem , the ground , of His Mothers Magnificat . And He , that , by Him , 2. Cor. 4.6 . brought light out of darkenesse , at the first : will by Him , bring glory out of humilitie at last , Or , this booke deceiueth vs . With God , it shall haue the place of a Propter quod ; how poore account soeuer , we make of it here .

But , this Quod , is a Collectiue ; there bee in it , more points then one . I will but point at them .

Humiliauit Ipse , Ipse . 1. He humbled ( He : ) which many times is idle , but here , a circumstance of great waight . He : so great a Person ; being in the forme of God , Verse 6. and without any disparagement at all , equall to God ( as he tels vs a verse before ) He , humbled . Vbi , Maiestatem p●amisit ; vt humilitatem illustraret . That discourse of His High Maiestie , was but to set out , to giue a lustre to His humilitie . For , for one of meane estate , to be humble , is no great praise : It were a fault , if he were not . But , in al●o nihil altum supere : For a King ( as Dauid ) to say , 2. Sam. 6.22 . I will yet be more humble : For the King of Kings , for Him , to shew this great humilitie ; that is a Propter quod indeede . Humiliauit Ipse .

Then secondly ; that Humiliauit Ipse se . Ipse se , Se. and not alius ipsum ; that he was not brought to it by any other , but of his owne accord , He humbled himselfe . There is a difference betweene humilis , and humiliatus . One may be humbled , and yet not humble . Phara● was humbled , Exod. 10.16 . brought downe by his ten plagues . Matth. 27.32 . Simeon of Cyrene , angariatus , to humble his necke vnder the Crosse . This was , alius ●psos . But Ipse se , is the true humilitie . For then , it is ●audabils vol●a●tate , not miserabili necessitate : or a willing minde ; and that is , commendable not of force and constraine ▪ for that , is miserable . For this cause that Hee humbled himselfe .

And thirdly , Humiliauit ipse se ( Obediens ) It was not Absaloms humilitie , Obediens . in shew and complement ▪ and his heart full of pride , disobedience , 2. Sam. 15.5 . yea rebellion . ( And yet it is a glory for humilitie , that euen proud men take a pride , to shrowd themselues in her mantle : that pride weares humilities liuerie . ) But , it is not humble courtesie , but humble Obedience , that is the Propter quod . Till it come to that , many beare themselues in tearmes and shew , low , ad humum ; euen touch the ground . But come once thither , to obedience ; then , giue lawes they must , but obey none ; make others obedient , ( and ye will ) but not - factus obediens , not made themselues so . Christ was so made . And for this cause .

And something strange it is , why Humiliauit ipse se Obediens , would not serue , Factus . and no more ; but ( factus ) , must be added . Somewhat there was , in that . An Obedience there is , that commeth from the dictamen of naturall reason : In some things wee so obey ; we will doe it , because our reason so moueth vs . That is , Obediens natus . But , some other there bee , wherein there is no other reason , to leade vs to doe it , but onely this , that it is enioyned vs by a lawfull Superior , and therefore we doe it , and for no other cause . This is Obediens factus ; and that in true proper termes , is the right obedience indeed . All , looke to the former ; and very few obey thus . Luke 2 . 5● . But euen so obeyed Christ , & erat subditus illis . And for this cause then , that He was factus Obediens .

And Obediens factus , ( vsque ) is a fifth . For the very size , Vsque . the extent of our obedience is a matter considerable . For if we come to any , Acts 26.28 . it is Agrippa's , in modico , in some pettie small matter . 1. Sam. 15.9 . Or Sauls , in the refuse of the spoiles little worth . And , that obedience is little worth , that is so shrunke vp . The drawing out , the vsque of it , is all in all . How farre obedient ? vntill what ? Vsque quò ? Which very Extent , or vsque , is many times as much worth as the Obedience it selfe . This also will come into the Propter quod .

Now , many Vsque's there bee , in this , of His. 1. Vsque naturam hominis , Thither . His very humanitie had beene humilitie enough . 2. Vsque formam Serui , Verse 7. is more : How ? 1. Sam. 25.41 . Euen to wash the feet of thy seruants , ( said Abigail ) and tooke her selfe to be very humble in so saying . Iohn 13.5 . Thither he came too .

What say yee to vsque mortem ( the sixth point ) mortem ? Mortem . that will stagger the best of vs . Wee loue Obedience in a whole skinne : Iob 2.4 . Vsque any thing , rather then that . And to ( say troth ) no reason in the world , obedience should come to that . Rom. 6.23 . Death is the wages of sinne , of disobedience . Factus obediens ? what , And factus reus too ? Obedient , and yet put to death ? Heauen and earth should ring of it , if the case were ours . Well , euen thither came his obedience : Et , ne perderet obedientiam , perdidit vitam . And rather then to lose his obedience , lost his life . This is indeed , a great Propter quod .

Enough now : For death is vltima linea , ( wee say ) Nay , Mortem autem Crucis . there is yet an Autem more behind , to make it vp full seuen . For , One death is worse then another . And His , was Mortem autem , the worst death of all : the death of malefactours : and , of the worst sort of malefactors , Mortem Crucis .

Nay ; if He must die , let him die , an honest , a faire death . Not so : Sapient . 2.20 . nay Morte turpissimâ , ( said they of it , that put him to it , ) the foulest death of all other : vsque mortem , mortem autem crucis .

Died ; and , so died . Euer the ( So ) the maner is more then the thing it selfe , in all of Christ . To be borne , ( So ) to bee borne , vsque praesepe , Luke 2.7 . to the Cratch : To die , nay ( So ) to die , vsque crucem , to the Crosse . Vsque naturam hominis ; vsque formam Serui ; vsque mortem malefici ? 1. So great a Person : 2. Thus to humble : 3. Humble His owne selfe : 4. To bee obedient : 5. To bee made obedient : 6. obedient with an vsque , so farre ; 7 So farre , as to death : 8 And to a death , so opprobrious : These Extensiues , and Intensiues put together , will ( I trus ) make vp a perfect Propter quod . And this , for humilitas claritatis meritum , ( in the first verse . )

NOw , Verse 9. for Claritas humilitatis praemium , ( in the rest . ) And , will ye obserue how they answere one another ? For humiliauit there , Heere is exaltauit : For Ipse there ; Deus , God heere : For Ipse se , Deus ipsum . He humbled himselfe ; God exalted him . For humiliauit vsque , there : here , is exaltauit super : For , factus obediens ; Here factus Domi●●● . For mortem crucis , the death of the Crosse there : Here , is the glory of God the Father .

This exalting , we reduced to two . Of his person ; Of his Name . Of his Person , Super-exaltauit Ipsum . in superexaltauit ipsum : Of his Name , ( in the rest of the verse . )

To begin , with His personall exaltation . S●per-exaltauit , is a decompound . There is , Ex , and Super , ( both ) in it . His exalting hath an Ex , whence , or out of what . His exalting hath a super , whither or whereunto .

Ex , from whence ? Ex. from the two very last wordes Mortem Crucis . His raising to life opposed to Mortem , the sorrowes of death . The giuing of His Name ; to Crucis , the shame of the Crosse . This dayes ( Ex ) was from death . His humiliauit , had beene ad h●●um , to the ground . Nay further , into the ground ; Nay further yet , Ephes. 4.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into the very lowest parts of it . His exaltauit then , was from thence , from death ; and not the g●●es of death , ( then , he was not in : Psal. 9.13.49.15 . ) nor the iawes of death , ( then he was not , quite down ) but from inferiora , Prou. 7.27 . and interiora , the lowermost , and innermost roomes of death . From vnder the Stone ; Matth. 28. ● . Thence : From the Dungeon , Gene. 40.15 . with Ioseph ; From the bottome of the Danne , Dan. 6.23 . with Daniel ; From the Bellie of the Whale , Iona● 2.10 . with Ionas . ( All three , Types of Him ) There is His , Ex.

Now then , Super. whither ? From death , to life : From shame , to glory ; From a death of shame , to a life of glory . From the forme of a seruant ; in factus obediens , to the digni●ie of a Soueraigne , in factus Dominus .

But will ye marke againe ? For , Non sicut delictum , Rom. 5.15 . fic donum ( saith he , elsewhere . ) So here , not as His humbling , so was his exalting : but more . That of His humbling ; was dispatched in one verse . This , of His exalting , hath no lesse then three . So the amends is large , three to one .

But , that is not it I meane : But this : Super is not thither onely , but aboue and beyond it . From death to life . Nay , Super ; more then so : Iohn 11.44 . Not Lazarus life , to die againe , but life immortall : vt vitam habeat , & abundantius habeat : That , abundantius , Ioh. 10.10 . is ●●mortalitie . From shame to glory : onely that ? Nay , Super , to the glory of the Father , that is ) glory , that shall neuer fade , 1. Pet. 1.4 . as all here shall . So , downeward , it was but vsque , had his stint , so farre , and no farther : vpward now , it is , Super , no stint , but higher and higher still .

This day is the feast of the first fruits . Leuit. 23.10 . On it , He had no more , but the first fruits of His exalting . He was exalted , Ion. 2.10 . but with Ionas exaltation onely , from the lower parts , to the vpper parts of the earth . But wee shall follow Him higher , to the exaltation of Elias , 2. Reg. 2.11 . Super , aboue the clouds : Nay , Super , aboue the Starres , aboue the Heauens , and the heauens of the heauens : till we haue brought Him , from de profundis , to in excelsis ; from the lowest parts of the earth , to the highest place in Heauen , euen to the right hand of God . And higher , we cannot goe .

Will yee obserue yet once more , a kinde of Omen or presage , of both these exaltings ; and that , at the very time of His humiliation ? For , euen that His humiliation was acted , after the manner of an exalting ( though in a meere mockerie . ) For , to all their disgraces , they added this , of scorne . They lift Him vp , vpon His Crosse , for all the world , Iudie . 16.25 . as the Philistines did Samson , set Him aloft , betweene the two pillars , to make sport at him . This was his exaltation . And they gaue Him a Name too , Mar. 15.26.19.18 . Pilates title ouer His head ; And bowed their Knees ; And cried , Aue Rex ( a kinde of Confession .

This , as they performed it , was grande ludibrium ; but as God turned it , it was grande mysterium . For , to earnest , God turned both . A kinde of strife , there seemed to be : the lower they , the higher God ; the more odious they sought to make Him ; the more glorious , God : He Exalted His Person , in stead of the Crosse , to His owne high throne of Maiestie . And in stead of Pilates title , gaue Him a Title of true honour , aboue all the Titles in the world .

And this , for Super-exaltauit ipsum : And so , I passe from the exalting of His person , ( the amends for Mortem . ) And come to the exalting of His Name , ( the amends for Crucis ) ( in the latter part of the same verse . )

Hee gaue him a Name . For , Dedit El Nomen . without a Name , what is exalting ? What is His Natinitie without an Epiphanie ? For , to those two , may these two here well bee compated . His Resurrection , is a very Natiuitie . To it , doeth S. Paul apply the verse of the Psalme H●diè genuite , Acts. 13.33 . Acts 13. And this Name-giring , is as the Epiphanie ; to make it apparant and knowen to the world . And indeed , they are things exalted or lift vp , but that they may bee in view , and notice taken of them ? So that , they which be exalted , seeme not so to be , till their so being , be made publique , and , there goe a Name of it abroad in the world .

And sure , when men are so high , as higher they cannot bee , ( as Kings ) there is no other way to exalt them , left vs , but this ; to spread abroad , to dilate their names . Which , euery noble generous spirit , had rather haue , then any dignitie , though neuer so high . For , being in their dignities , how farre will they venture ; euen to ieopard dignitie , life and all : and all , but to leaue a glorious Name behind them ? That , To giue a Name , is euen to exalt His very exaltation it selfe ; and to make him , that is at the highest , higher yet .

Super omne Nomen . A Name be gaue him : what Name ? not ( inter ) among the famous names on earth ; but ( Super ) omne nomen , aboue them all . Here is , Super vpon Super : another Super to His Name , no lesse then His Person . That , aboue all Persons ; and this , aboue all names whatsoeuer . And now , by this time , His Exaltation is complete , and not one ( Super ) to be added more .

This Name , is named in the verse , and it is the Name of Iesus . Of the giuing first , And then of the Super of it .

Of the giuing , Dedit ei . three doubts arise . 1. How giuen Him , and others had it also ? 2. How giuen Him now , and Hee had it before , euen in the wombe of his Mother ? 3. How giuen Him of grace , and yet Hee deserued it Propter quod .

How is this Name said to bee giuen Him , Dedit ei . ( as some speciall dignitie ) and others had it beside and before Him ? Iesus the Worthie , Others had it . Heb. 4.8 . the soune of Nun. Iesus the high Priest , Agg. 1.1 . the sonne of Iosedek , ( to say nothing of Iesus the sonne of Sirach . ) They had it ( it is true ) but not giuen them by God , as Hee , Matth. 1.21 . by the mouth of the Angel , Gods deputie . But they , by men , had men to their Godfathers . As , now , we haue a Sect or Societie of Iesus : but they gaue themselues the Name : God neuer gaue it them . Hee gaue it heere , for humiliauit , a vertue they little regard : For hee that doeth but smell of it , is , eo ipso , not meet to be of that Companie . Other maner spirits , they .

I haue before this , told you , Serm. at Christm , 1610. of foure maine differences , betweene this Iesus , and all others . This one now , shall serue for all . All those Iesu's , and euery one of them , had need of , and were glad , to lay hold of the skirts of this Iesus , Zach. 8.23 . to be saued by Him . ( otherwise they had beene falsely so called ) lost men , all . And so , will bee willing , to resigne this Name to Him ; that He , may ( at least ) beare it , with a maine difference , from them all . Dedit ei .

But what tell yee vs , of it now , He had it before . after the Resurrection ? doe not wee know , it was giuen Him , being yet in the wombe ? It was so , but by a kind of anticipation . For , it neuer had the perfect verifying , the full Christendome ( as they say ) till this day . Not yet full three dayes since , they vpbraided Him with it , Iesus , a Sauiour , A wise Sauiour , Matth. 27.42 . and cannot saue Himselfe ! For , Hee seemed to perish then , to lose His life , in their sight : but , now , this day taking it againe , Hee shewed , Hee did but lay it downe , Ioh. 10.18 . Hee lost it not : Hee was now Iesus indeed , able to saue himselfe : and able to saue all those , Hebr. 5.9 . that trust Him with their saluation . So ; it was neuer in kinde till now ; but now , it was .

But , Dedit ei . if Hee gaue it Him , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gaue it Him , He did merit it . of grace : where is the merit then , the Propter quod wee spake of , what is become of that ? Safe enough , for all this . That , which is otherwise due , it may bee so cheerefully parted with , as if it were a franke and free gift indeed . The Apostle , elsewhere , hath taught vs to ioyne debita and beneuolentia , 1. Cor. 7.3 . in one : They will stand together well enough .

In many things , wee suffer slander by the Church of Rome : In this among many ; as if wee pinched at Christs merit , and were loth , hee should bee allowed Himselfe to merite ought , because of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that soundeth all vpon grace . Wherein , it is well knowen , take the most that can bee made of it , and we say no other thing , then doe their owne Schoolemen . It is not gratia adoptionis , this ; the grace of adoption , ( as in vs ) that is , heere spoken of : It is gratia vnionis , the grace of vnion , And that grace Christ had . For , seeing , in the humanitie of Christ , there was not , there could not bee , any possibilitie of merit , to deserue the vniting it selfe , or the being assumed into the Godhead : To be so assumed , and so vnited , was that grace , we terme , the grace of vnion . Other grace , we know none in Christ . But being once so vnited , there was in Him , to deserue , and deserue againe , and that , amply Propter quod , might then bee truely said of of Him , euery way .

Super omne . Aboue all names . This , for the giuing . But now , how is this Name , said to be aboue all names ? what , aboue the Name of God ? Wee may say , with the Apostle , 1. Cor. 15.27 . when hee saith , God did giue it Him , it is manifest , hee is excepted , that did giue it Him . But wee need not so say . For , this is one of Gods owne Names . I am ( saith He ) and beside me , Esa. 43.11 . there is no Sauiour .

How is it then giuen Him ? Accepit vt homo , quod habebat vt Deus . What , as God , Hee had ; as Man , He receiued . With His nature . His Name ; and the chiefe of all His Names , the Name of a Sauiour . For aboue all , it is : Aboue all , to Him ; Aboue all , to vs .

Aboue all to Him . To Him : for though many Titles of the Deitie , sound , and seeme , to be more glorious : Yet , He esteemes them all , not like this : Why ? For no other reason , but that , they had not , nos homines , and nostram Salutem , in them . No Name He sets by , like that , wherein , with His glory , is ioyned , out safetie . And this , of all He made choyse of , ( as , to Him , aboue all ) that wee might accordingly esteeme of Him , that esteemes it aboue all , onely , for our sakes .

Aboue all to Vs. But howsoeuer , to Him : To vs sure , aboue all . For no Name , doe we hold by , Acts. 4.12 . No name vnder heauen , giuen vs , whereby wee may be saued , but it . To vs , more worth it is , then all , yea , ( I may say , ) then the very name of God . For , God in Him reconcileth the world ; without Him , is enemie to it , 2. Cor. 5.19 . and to vs : So , with this Name , there is comfort in the Name of God : without it , none at all . The Name ( sure ) which we haue vse of aboue all . For it is the Name , which , in the depth of all our distresse , by sinne or by miserie , we euen adiure Him by , vt rem nominis impleat , that he make good His owne Name , shew , He beares it not for nought , and so , saue vs : That , He would neuer so remember our wretched sinnes , as that thereby to forget His owne blessed Name : That Name specially , which He of all other most esteemeth : and so , of all other will least forget . To Him then , and to vs , both ; it is Nomen super omne nomen . And , so let it be ; euen Suprema lex , Salus : and supremum nomen , Iesus . To saue , the highest Lawe : And the Name of a Sauiour , the Highest Name . Let it so be , let it euer stand Highest , and let no name whatsoeuer , get aboue it . And so , I come to the tenth verse .

That at the Name of Iesus , &c. Verse 10.

At the Name of Iesus . TO giue Him such a Name , is one gift : To giue Him , that for such a one , it should be reputed and taken , is another : For , giuen it may be , on His part ; and not acknowledged on ours . So that , this is a new degree .

That God , though He haue so exalted it , yet reckons it not exalted , vnlesse we doe our parts also , vnlesse our exaltation come to . At which words , comes in our duetie : The part , that concernes vs . Thus to esteeme it Super omne nomen , aboue all : And in signe we so doe , to declare as much . And therein , He leaues vs not to our selues , but prescribes the very manner of our declaration , how He will haue it : Namely , these two wayes . The Knee to bow to it ; the tongue to confesse it .

Knee and Tongue . Now , these are outward acts , both . So then : first we are to set downe this , for a ground ; that the exalting of the soule within , is not enough . More is required by Him : more to be performed by vs . Hee will not haue the inward parts onely , and it skilles not for the outward members , though wee fauour our Knees , and locke vp our lippes . No : Mentall deuotion will not serue : He will haue , both corporall and vocall , to expresse it by .

Our body is to affoord her part , to His glory : And the parts of our body : And namely , these two , the Knee , and the Tongue . Not onely the vpper parts , the Tongue in our head : but euen the nether also , the Knee in our legge . The words be plaine , I see not how we can auoyd them .

For the Knee , two things . 1. He would haue it bow . 2. Knee bow . He would haue it bow to His Name . Bow , first : For , what better way , or more proper , then by our humilitie to exalt Him , who for His humilitie was exalted ? Or what way more fit , to expresse our humilitie by , then by this signe of humblenesse ? For , a speciall way it is of exalting , or making a thing high , by falling downe , and making our selues low before it . Then secondly , That God careth for our knees : wil be serued with them . 1. Reg. 19.18 . Psal. 95.6 . Negatiuely ; He will not haue them bow to Baal . Positiuely , Hee wil haue them bow to Himselfe . Wil ye beleeue Him , if He bind it with an oath ? I haue sworne ( saith he ) by my selfe that euery Knee shall bow to me . Esa. 45.23 . And wil ye make God forsworne ? And it cannot be said , this is Old Testament : For euen in the New , Rom. 14.11 . These very words are applied to Christ , as meant to be fulfilled in , and to Him .

But , this here in the Text , is more strong : that , It is assigned Him , ( this honour ) as a part of His reward , for Mortem Crucis . And shall we rob Him , or take from Him the reward of His Passion ?

We begin our Liturgie euery day , with the Psalme ( And we had it from the Primitiue Church , they did beginne theirs with the same . ) Wherein wee inuite our selues to it : Come , Let Vs worship , and fall down , and kneele before the Lord our maker . Shall we euer say it , and neuer doe it ? Is not this to mocke God ?

† † FLEXIS GENI●VS ORANTES . Reges . Dauid . Psal. 95 6 Salomon . 1. King . 8 54. Ez●ki●● ● . Chro. 29.30 . Prophetae . Da●●●l . Dan. 6.10 Es●●● Esr. 9.5 . M●●a Mic. 6.6 . Christus ipse . Luc 22.41 . Apostoli . P●●us . Act. 9.4 . Paulus , Eph. 3.14 Iacobus . H●g●sip. 5 lib. apud . Hieron . S●●ph●●●s . Act 7.60 . Ecclesia . idque , Ip●● Pentec●sti . Act. 20.36.21.5 . They in the Scripture , They in the * * Euse . 4. ● . l. 5 ● . 5. Tertul. co●● . Mar●● . l. ● c. 18. Decoron . 〈◊〉 . Athan. in vita . A●●on . Basil . apud O●●um . Naz or . 2 de fil●● 〈…〉 . 2. in c. 2. ad Eph. A●g●● . de 〈◊〉 . pro. 〈◊〉 . g●●end . c. 5. Theoph Alex. Pasch. 2. Casar . Aril bow . 30. Primitiue Church did so , did bow . And verily , He wil not haue vs worship Him like Elephants , as if we had no ioints in our Knees ; He wil haue more honor of men , then of the pillars in the Church . He wil haue vs bow the knees . And let vs bow them in Gods Name .

Bow , to His Name . To bow the Knee , And to His Name , to bow it , For , This is another prerogatiue . He is exalted , to whose Person , Knees do bow : but He , to whose Name onely , much more . But the case , is here otherwise . Acts. 1.9 . For His Person is taken vp out of our sight : Psa. 16.2 . all wee can doe , will not reach vnto it . But , His Name , He hath left behinde to vs , that wee may shew by our reuerence and respect to it , how much we esteeme Him , how true the Psalme shall bee , Holy and reuerend is His Name . Psal. 111.9 .

But if we haue much adoe , to get it bow at all : much more shall we haue to get it done to His Name . 1. There be , that do it not .

What speake I of not doing it ? There bee , that , not onely forbeare to doe it themselues , but put themselues , to an euill occupation , to finde faults where none is , and cast scruples into mens minds , by no meanes to doe it .

Not to doe it at His Name ? Nay at the holy Mysteries themselues , not to doe it : Where , His Name is ( I am sure , ) and more then His Name , euen the body and blood of our Lord Iesus Christ : And those , not without His soule : Nor that , without His Deitie : Nor all these , without inestimable high benefits of grace , attending on them . And yet they , Casar . Arelat. bow 30. that would be glad and faine , a pardon for this life , or some other Patent , with all humilitie to receiue vpon their knees : This , so great , so high , so heauenly a gift , they straine , and make dangerous , to bow their knees to receiue it : as if it were scarce worth so much . But , it hath euer bene the maner in Christs Church , whether we * * Matth. 2.11 . Chrysost. hom. ad pop. Antioch 61. Ambros . in Ps. 98 lib. 3.6 1● . de Spir. S●o . August●●● Ps. 22. Ps. 48. & Ep. 120 , c 27. offer to Him , or receiue ought offered from Him , in this wise to doe it .

But to keepe vs to the Name : This is sure , The words themselues are so plaine , as they are able to conuince any mans conscience : And there is no writer ( not of the Ancient ) on this place , A●●br●s Hexa . l. 6 ▪ c. 9. Hi. 〈◊〉 in Esa 45. Cyril in Esa. l. 4 O 3. Theodores in Phil. 2. that I can find , ( saue he that turned all into Allegories ) but literally vnderstands it , and likes well enough , we should actually performe it .

Yet will yee see , what subtilties are taken vp , to shift this duetie ?

All Knees are called for , and all haue not Knees . Heere are three rankes reckoned : and two of them haue none . What is that to vs ? wee haue : To vs , it is properly spoken , and wee to looke to it . And if this were ought , that the spirits in Heauen and Hell haue no bodies , and so no Knees : Why , they haue no tongues neither properly , and then by the same rule , take away comfessing too , and so doe neither .

But the Apostle , that in another place , giues the Angels tongues , 1. Cor. 13.1 . ( with the tongues of men and Angels ) might aswel in this place , giue them Knees : they haue one , as much as the other . And in both places , humanum dicit , hee speakes to vs , Rom. 6.19 . after the maner of men : that we by our owne language , might conceiue , what they doe . For , sure it is , the spirits of both kinds , as they doe yeeld reuerence , so they haue their wayes , and meanes , to expresse it , by somewhat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the Knee . They doe it their way : wee to doe it ours . And this is ours : let vs looke to our owne then , and not busie our braines about theirs . But for vs , and for our sakes , they are diuers times expressed in the Reuelation , Reuel. 4.10.5.8.14.7.11 . euen doing thus , falling downe before Him .

Secondly , why to this Name , more then to the Name of Christ ? The Name of Iesus . There want not reasons why .

Christ , is not , cannot be , the name of God , God cannot bee anointed . But Iesus is the Name of God , and the chiefe Name of God ( as we haue heard . )

The name Christ , is communicated , by Him to others , namely , to Princes : So is not Iesus : Esa. 43.11 . that is proper . Ego sum , & praeter me non est alius . And euer , that which is proper , is aboue that which is holden in common .

Christ is anointed , to what end ? to be our Sauiour . That is the end , then . And euer , the end is aboue the meanes , euer the name of health , aboue the name of any medicine .

But , when wee finde expressely in the verse , this Name is exalted aboue all names , ●nd this act , limited to it , in direct wordes ; ●●d so , this name aboue them , in this very peculiar : Why seeke we any further ?

Thirdly . What ? to the two syllables , or 〈◊〉 the sound of them ? What needes this ? Who speakes of sound or syllables ? The Text saith , doe it to the Name . The Name is not the sound , but the sense . The caution is easie then , doe it to the sense ; haue minde on Him , that is named , and doe His Name the honour , and spare not .

Fourthly . But it cannot be denied , but there hath superstition beene vsed in it . Suppose there hath . And almost , in what not ? In hearing of Sermons now , is there not superstition in a great many ? What shall we doe then ? Lay them downe ? abandon hearing , as we doe Kneeling ? I trowe , not ; but remooue the superstition , and retaine them still . Doe but euen so here , and all is at an end .

Indeed , if it were a taken-vp worship , or some humane iniunction ; it might perhaps , be drawen within the case of the brazen Serpent . 2. Reg. 18.4 . But , being thus directly set downe by God himselfe ; in vs , there may bee superstition ; in it , there can be none . And , if it bee in vs , wee are to mend our selues ; but not to stirre the act , which is of Gods owne prescribing . It was neuer heard in Diuinitie , that euer superstition could abolish a duetie of the Text.

That , we set our selues to driue away superstition , it is well : But it will be well too , that we so driue it away , as we driue not , all reuerent regard and decencie away with it also . And are we not well toward it ? Wee haue driuen it from our head : for , wee keepe on , of all hands , And from out Knees ; for , Kneele we may not : we vse not , ( I am sure . ) Sure , heed would be taken , that by taking heed , wee prooue not superstitious : wee slippe not into the other extreame , before wee be aware : Which , of the two extreames , Religion worse endureth ; as more opposite vnto it . For , beleeue this , as it may bee superstitiously vsed ; so it may irreligiously be neglected also .

Looke to the Text then , and let no man perswade you , but that God requireth a reuerent cariage , euen of the body it selfe : And namely , this seruice of the Knee ; And that , to His Sonnes Name . Ye shall not displease Him by it , feare not : Feare this rather , for the Knee , if it will not bow ; that it shall be stricken with somewhat , that it shall not be able to bow . And for the Name , that they , that will doe no honour to it ; when time of neede comes , shall receiue no comfort by it . And so I leaue this point .

The tongue . For , the Knee is not all : Hee further requires somewhat , from the Tongue . And reason : That member , of all other , Psal. 30.12.57.8 . the Psalmist calls our glory : a peculiar wee haue , more then the beasts : They , will be taught to bow , and bend their ioynts : Wee haue Tongues besides , to do something more , then they . And indeed , the Knee is but a dumbe acknowledgement , doeth but signifie implicitè : but , a vocall confession , that doeth vtter our minde plainely . And so , is looked for , at our hands .

To confesse . This hee calls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Three things are in it . First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : speake wee must , say somewhat . And secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : doe it together , not , some speake , and some sit mute . And thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : speake out , not whispering , or betweene the teeth ; but clearely and audibly . And this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And it was the praise of the Primitiue Church , this , that ioyntly they did it , and alowd : that their Amen , ( as S. Hierome saith ) was like a clap of thunder ; And their Alleluia , as the roaring of the Sea : And no praise it is to vs ; who , as our ioynts are stiffe , to bow ; so our voyces , are hoarce to confesse . We can neither see the former , nor scarce heare the latter ; as if , ( there beeing but two dueties in the Text ) we meant to suppresse them both .

Knee first , and then Tongue . The Knee , and the Tongue : Why the Knee first ? why begins he there ? They be marshalled right . For , hauing , by our Knee bowed , put our selues in minde of due regard of Him in feare and reuerence ; wee are then the fitter to speake of Him , and to Him , with that respect is meet : And , not bee so homely with Him , as in their gesture and speech both , some are : as if they were haile fellow , euen familiar with God . And all ( forsooth ) as they call it , to cast out the spirit of bondage . From a heart possessed with the humble feare of God , from such a heart , Confession is euer most kindly : Faith being , as the heart ; and feare being as the kings ; ( so the Fathers compare them : ) It will get an heate , and an ouer-heate , ( our saith ; ) if by feare , as coole ayre , it be not tempered : But , faith and feare together , make the blessed mixture .

Euery Knee . The Tongue , and euery Tongue ; as the Knee , and euery Knee , they to bow all , Euery Tongue . and these all to confesse . But for all that , not all alike . They , in heauen cast downe their crownes , Reuel. 4.10 . and fall downe themselues of their owne accord : And confesse Him , singing , Luc. 2.14 . a● at His birth , Reuel. 15.3.4.8.5.9 . and in the Reuelation diuers times . They , vnder the earth doe it too , but not vltrò , are throwen downe , and euen made his footstoole . So ; Psal. 110.1 . downe they goe , though sore against their wills : And confesse Him too , though roaring , Mark . 9.26 . and as it were vpon the racke . They , on Earth , ( as in the midst , ) partake of both . The better sort , with the Angels , get them to their Knees , gladly ; and cheerefully confesse Him : The rest , ( as Infidels , and some Christians little better , Iohn 18.6 . ) are forced to fall backeward , and made , in the end to crie , Vicisti Galilaee ; Reuel. 16.10 . though they gnaw their Tongues when they haue done .

So , we see our lot : One way , or other , we shall come to it , all : if not now , in die illo : Which is the reason , that Rom. 14.11 . the Apostle applieth this place in Esay , to Christs sitting in Iudgement , at the latter day . Exalted , He shal be , with our good wills ; or whether we wil or no. Either fall on our Knees now ; or bee cast flat on our faces then : Either confesse Him Cantando , with Saints and Angels , or vlulando , with deuils and damned spirits . For the Father will bee glorified in the Sonne , by the glorious Confession , of them that yeeld ; or the glorious confusion , of them that stand out .

Euery Tongue . The Tongue , and euery Tongue : that is , euery Speach , Dialect , Idiome Language , in the world stand charged with this Confession . Omnis spiritus , Psal 150. ● euery spirit to giue breath ; and Omnis Lingua , euery Tongue , to be as a Trumpet , to sound it forth . And , where are they then , that denie any Tongue the facultie heere graunted ; Or barre any of them the duetie heere enioyned ? That locke vp the publique Confession ( the chiefe of all other ) in some one Tongue or two , and send foorth their Supersedeas to all the rest . No , His Title here , hath more Tongues then Pilat's on the Crosse : That , had but three ; this , hath euery Tongue , what , where , whose soeuer , none except . A Praeludium whereof , was in the Tongues sent from Heauen , whereby , euery Nation vnder Heauen , heard , Acts 2.6 . each in their owne Tongue spoken , Magnalia Dei , the glad tidings of the Gospel .

Confesse that Iesus Christ is the Lord . But , though thus many Tongues , yet one Confession . Euen this : that Iesus Christ is the Lord . And , a blessed Confession it is ( this ) that Iesus ( that is ) a Sauiour , that He , that such a one , is the Lord : that not a fleecer , or a flaier , but a Sauiour , hath the place : 2. That Christ , ( that is ) one which saueth , and cureth vnctione , non punctione , with anointing , not with searing or pricking , that wee acknowledge Him , to be the Lord . Lord : before , by that He is Sonne : And now Lord againe , by vertue or His Propter quod .

Lord , whereof ? Nay , not qualified , of such , or such a Place , Baronie , Countie , Segniorie , but Lord in abstracto . But , it we will qualifie Him , wee may . Lord of these three rankes of Confessors ( here in the Verse ) and of those three places and Regions , that contein them : 1. Lord of Heanen , He gaue the Keyes of it : 2. Lord of Earth : Matt. 16.19 . Hee hath the Key of Dauid , Reuel. 3.7 . ( and , if of His , of euery Kingdome else : ) 3. Lord of Hell , for , lo , the Keyes of Hell and of Death , Apoc. 1.18 . Of Death , to vnlocke the graues : Of Hell , to locke vp the old Dragon , Reuel. 20 . 3● and his crew , into the bottomlesse pit . A great Lord : For , whither shall one goe , to get out of His dominion ?

Well , if it be , but to confesse this , that is no great matter ; we wil not sticke with Him ; who cannot say , Iesus Christ is the Lord ? That can no man ( saith the Apostle ) ( say it , 1. Cor. 12.3 . as it should be said , ) but by the holy Ghost . For , confessing Him Lord , we confesse more things by Him , then one . For , two things goe to it . 1. S. Peter giuer is one ; 2. S. Paul , the other . Domine salua , pereo , saith S. Peter . Saue Lord , Matth. 14.30 . sinke : A Lord to saue . 2. Domine quid me vis ●●cere ? Acts. 9.6 . saith S. Paul . Lord what seruice wouldest thou I should doe ? A Lord to serue .

Saint Peters , we like well ; to succour and saue vs when wee are in any danger : He shall heare of vs , then . But Saint Pauls quid me vis facere ? when it comes to that , then our confession fumbles , and stickes in our teeth . Nay then , Psal. 12.4 . Quis est Dominus noster ? we haue no Lord ( we ) then . So , wee play fust and loose , with our confession ; fast , at succour : loose , at seruice ; in , at one ; out , at the other ?

But what speake I of doing His wil ? when , if Hee doe not ours , in each respect ; if , wee haue not this or that when wee would : wee fall from confessing , and fall to murmuring . And it fareth with vs , not as if He were Lord , and we to doe His will : but as if , wee ( indeede ) were the Lords , and He to doe ours : As if , there were nothing betweene vs and Him ; but He , to doe our turnes , and then Tu autem Domine , His Lordship were expired and at an end .

Vpon the point , thus it is : wee confesse it , the wrong way ; the Lord to bee Iesus : but not , Iesus to be the Lord . O Lord be Iesus : but not , O Iesus be Lord . O Lord be Iesus to saue vs : but not , O Iesus be Lord , to command vs . So that , all our humiliauit still , is without factus obediens .

Ye see then , it is worth the while , to confesse this , as it should bee confessed . In this wise , none can doe it , but by the Holy Ghost . Otherwise , for an Oretenus onely , our owne ghost will serue well enough . But that , is not it . Quid me vis facere ? is it , that makes the Lord . He tels vs so Himselfe , and with a kind of admiration , that any should thinke otherwise . How call ye me Lord ( saith He ) and doe not as I will you ? Luke 6.46 . As much to say , as , It is to no purpose , Matth. 7.21 . though you say Domine , Domine , double it , and treble it too , it will goe for no confession : Tit. 1.16 . if , a factis negant come in the necke of it : if , Saint Pauls Quid me vis facere ? be left out .

Confesse to the glory of God the Father . And this , is yet more plaine , by the last words of all , Namely , that this confession is so to be made , as it redound to the glory of God the Father . Whose great glory , it is , that His sonne is Lord of such seruants : That men shall say , See what seruants He hath ! how ful of reuerence to His Name , how free , how forward to doe His wil. Herein is His Name much magnified . As on the other side , it must needes bee euill spoken of , Rom. 2.24 . and that among the very heathen , when , not a Knee , got to bow ▪ when this syllable ( Lord ) comes out of our mouth , but no , Quid me vis facere ? to follow it . When they see , how vnseruicelike , our seruice is ; how rude , our behauiour toward Him , and His Name , whom , we terme Lord indeed ; but vse Him , nothing so : But , come hither into His presence , and carie our selues here , for all the world , as the fellow did before Augustus , of whom , Mecaenas well said : Hic homo erubescit timere Caesarem . And , so we , as if we were ashamed , to seeme to beare any reuerence , at all , to Him , or His Name . It would not be thus . I am priuie , there is no one thing , doth more alien those , that of a simple minde refuse the Church , then this ; that they see so vnseemely behauiour , so small reuerence shewed this way . But sure , the Apostle tels vs , our cariage there , should be such , so decent , as if a stranger , or vnbeleeuer should come into our assemblies , the very reuerence He there seeth , should make him fall downe , 1. Cor. 14.25 . and say , Verily God is among vs ; to see vs , so respectiuely beare our selues ; in the manner of our worship .

IESVS is the Lord to the glory of God the Father . This Confession that Iesus is the Lord , is to be , to the glory of God the Father : So we take it one way . Or , this Confession is to be , that Iesus is the Lord to the glory of God the Father : so another way . And both wel . To confesse : that He is the Lord , that all His Lordship is , not to His owne glory ; but to His Fathers . Thinke not then , that Gloria filio , shall abate ought of Gloria Patrj . The Sonne is Lord , to the glory of His Father , and not otherwise . Let that feare then bee farre from vs , that in exalting the Sonne , we shall in the least minute eclipse the glory of his Father . Here is no feare of emulation , that it will proue the case , of Iupiter and Saturne . No , So blessed is the accord of this Father , and this Sonne , as the Father thinketh it some blemish to His glory , if so profound humilitie , so complete obedience , He had not seene highly rewarded , with Super vpon Super. And the sonne , will admit of no glory , that shall impaire His Fathers in the least degree : For loe , Hee is Lord to the glory of God his Father . This is the end of His ( of Christs ; ) And the same may be the end of all Exaltations ; that a Sauiour euer may be Lord , hold that place : And hold it , and be Lord , not to His owne , but to the Glorie of God , euen God the Father .

The Conclusion . THe end of all : And , wee must needs know and take that , with vs ; for which , all this here is brought : And it is a Lesson ; euen , His Discite à me ; and it is a Paterne ; Matth. 11.29 . euen , His Exemplum dedi vobis , Iohn 13.15 . to commend vnto vs , the vertue of the Text ; the Propter quod of the Feast ; euen Humilitie : Hoc erit signum , it is His signe at Christmas : Luke 2.12 . As His signe then , so His Propter quod now , at Easter . So , the vertue of both Feasts : I will offer you but 3. short points touching it .

It is no humble man is set before vs here , it is the Sonne of God , and Himselfe God : Humiliauit . Et quomodo non humiliatur homo , Christs Person . coram humili Deo ? How is not the Sonne of man humble , and the Sonne of God is ? Euen for Him , to loue it ; for His very Person .

And , in this vertue , He is not barely set out to vs , Worke. . but in it , and by it , bringing to passe the worke of our Redemption : Which , cannot but extraordinarily commend this vertue to vs ; in that it hath pleased God , to doe more for vs , in this His Humilitie , then euer he did in all His Maiestie : euen , to saue and redeeme vs by it . Iohn 10.38.14.11 . To loue it , then ; if not for Him , yet for the workes sake .

But specially , ( which is the third ) for the Propter quod , Reward . in the Text : if not for the worke , yet for the Rewards sake . That , as Christ , was no looser by it , no more shall we : For , all this Glory here , the way to it , is , by the first Verse . Humiliauit , is the beginning ; and the end of it is Exalting . That , the mother ; this , the daughter : all riseth from Humiliauit ipse se . Iames 4.10 . Humiliamini ergo , saith S. Iames. 1. Pet. 5.6 . Humiliamini ergo , saith Saint Peter ; and after it there followeth still , & exaltabit vos Deus , a promise of a like glorious end . And what saith the Apostle here ? This minde ( saith he ) was in Christ ; Verse 1. and it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ● wise mind : That , we count it a wise mind , and worth the carying , and carie it ; and it shall carie vs , to the same iourneys end , it brought Him : euen to the glory of God the Father . This for Humilitie .

Obediens Donuno . And what ? Shall we not giue some light ●●ial , of our Obedience also , to auerre our Confession , that , He is our Lord ? It would be , by , Domine , quid nos vis facere ? ( that is the true triall . ) Say then , Domine , quid nos vis facere ? And , he wil answere vs ; Hoc facite in mei memoriam . Wil ye know , what I would haue you doe ? Doe this , in remembrance of me : In signe that I am Lord , doe but this : Here is a case of instance , and that now ; euen at this very present , a proofe to be made . By this , we shal see , whether He bee Lord or no. For , if not this ; but , slip the collar here , and shrinke away : Si rem grandem dixisset , 2. Reg. 5.13 . in a farre greater matter , how would we stand with Him , then ? Wee were wrong before , here is the sound and syllables , ( wee spake of , ) here it is . For , all is but sound and syllables , if , not this .

But of vs , I hope for better things , Heb. 6.9 . that by our humble cariage , and Obedience ( at least , in this ) we wil set our selues , some way to Exalt Him , in this His day of Exaltation : Which , as it will tend to His glory ; so will Hee turne it to matter of our glory : and that , in His Kingdome of glory : or ( to keepe the word of the Text ) in the glory of God the Father . That so , wee may end , as the Text ends . A better , or more blessed end there cannot be . And , to this blessed end , Hee bring vs , that by His Humilitie and Obedience hath not onely purchased it for vs : but set the way open , and gone it before vs , IESVS CHRIST the Righteous , &c.