A SERMON PREACHED BEfore His Majesty, At Whitehall, on Easter day last, 1614 ¶ By the Bishop of Elie, His majesties Almoner. ¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty. 1614 PHILIP. II. 8HE humbled Himself, made obedient, unto death, even the death, of the Cross. 9 For this cause, hath God also, highly exalted Him; and given Him a Name, above every name. 10 That, at the Name of jesus, every knee should bow, of those in Heaven, and in Earth, and under the Earth. 11 And that, every Tongue should confess, that jesus Christ is the Lord, to the glory of GOD the Father. The sum. FOr this cause, God hath exalted him (saith the Text) Him, (that is Christ.) And, for this cause are we 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: even, His rising again from the dead. Haec est clarificatio Domini nostri jesu Christi, quae, ab Eius resurrectione sumpsit exordium (saith S. Augustine upon this place.) This now, is the glorifying of our Lord jesus Christ, which, took his beginning, at His glorious resurrection. Thus, is the sum and substance of this Text, set down by that learned Father. The division. By him also, is it likewise divided to our hands: Into, Humilitas Claritatis meritum; and, Claritas humilitatis praemium. Humility, the merit of glory: (in the first verse of the 4.) And Glory the reward of humility (in the other three.) Which two, here and ever, are so fast linked together, as, there is no parting them. I cannot, but touch, and I will, but touch the Merit (in the first verse: ) It properly pertains, to another day. And so, come to Opus diei. The matter of this days exultation, is called here, His exaltation. And is, of two sorts. By God, (in the 9 verse,) And by us, (in the two last.) By God; And that, is double: Of his Person: Of his Name. Two Super's, either, one; Super-exaltavit 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 cometh ours. For, God exalting it Himself; He will have us to do the like. And not to do it inwardly, alone: but even outwardly to acknowledge it for such: And sets down precisely this acknowledgement, how He will have it made by us. Namely, two ways: By the Knee, by the Tongue. The Knee, to bow to it, (verse 10.) The Tongue, to confess it, (verse 11.) And both these, to be general; Every Knee, every Tongue. And not in gross, but deduced into three several ranks: All in Heaven, All in earth, All under the earth: which comprehends all (indeed) and leaves none out. This acknowledgement, thus, but only insinuated by the Knee, is by the Tongue more plainly expressed: And this it is, That jesus 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 than last, take the use with us. That, since in Him, His humiliavit se ipsum, ends in Super-exaltavit Deus: His humbling Himself, in Gods Exalting; That, Verse 5. the same mind be in us: And, the same end shall come to us. As his end was, so ours shallbe, in the glory of God the Father. The Prayer, etc. Propter quod, Verse 8. For this cause. We touch first upon 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 ever; for a cause. Here, on earth, otherwhile, there is an Exaltavit, without a Propter quod. Some, Esay 12.15. Est. 3.1. Nehem. 4.1. as Sobna, Haman, Sanballat, sometimes exalted; no man knows, wherefore. With God, there goeth ever; with men, there should go, a Propter quod, before Exaltavit. For a cause: for what? for this cause. And this now, Propter quod. casts us back to the former verse, where it is set down, Humiliavit: There it is, for His Humility. Now, Humiliavit. of all causes, not for that: if we go by this world, which (as the proverb is) was made for the presumptuous. Not, for that virtue, of all others. A virtue, (before Christ thus graced it) so, out of request, as, the Philosophers, (look into their Ethiques) you shall 〈◊〉 so much as find the name of humility, in the list of all their virtues. Well, this cast virtue, of no reckoning: is here made the Propter quod, of Christ's 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 darkness, at the first: will by Him, bring glory out of humility at last, Or, this book deceiveth us. With God, it shall have the place of a Propter quod; how poor account soever, we make of it here. But, this Quod, is a Collective; there be in it, more points than one. I will but point at them. Humiliavit Ipse, Ipse. 1. He humbled (He:) which many times is idle, but here, a circumstance of great weight. He: so great a Person; being in the form of God, Verse 6. and without any disparagement at all, equal to God (as he tells us a verse before) He, humbled. Vbi, Maiestatem p●amisit; ut humilitatem illustraret. That discourse of His High Majesty, was but to set out, to give a lustre to His humility. For, for one of mean 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 David) to say, 2. Sam. 6.22. I will yet be more humble: For the King of Kings, for Him, to show this great humility; that is a Propter quod indeed. Humiliavit Ipse. Then secondly; that Humiliavit Ipse se. Ipse se, Se. and not alius ipsum; that he was not brought to it by any other, but of his own accord, He humbled himself. There is a difference between humilis, and humiliatus. One may be humbled, and yet not humble. Phara● was humbled, Exod. 10.16. brought down by his ten plagues. Matth. 27.32. Simeon of Cyrene, angariatus, to humble his neck under the Cross. This was, alius ●psos. But Ipse se, is the true humility. For then, it is ●audabils vol●a●tate, not miserabili necessitate: or a willing mind; and that is, commendable not of force and constrain▪ for that, is miserable. For this cause that He humbled himself. And thirdly, Humiliavit ipse se (Obediens) It was not Absaloms' humility, Obediens. in show and complement▪ and his heart full of pride, disobedience, 2. Sam. 15.5. yea rebellion. (And yet it is a glory for humility, that even proud men take a pride, to shroud themselves in her mantle: that pride wears humilities livery.) But, it is not humble courtesy, but humble Obedience, that is the Propter quod. Till it come to that, many bear themselves in terms and show, low, ad humum; even touch the ground. But come once thither, to obedience; then, give laws they must, but obey none; make others obedient, (and ye will) but not- factus obediens, not made themselves so. Christ was so made. And for this cause. And something strange it is, why Humiliavit ipse se Obediens, would not serve, Factus. and no more; but (factus), must be added. Somewhat there was, in that. An Obedience there is, that cometh from the dictamen of natural reason: In some things we so obey; we will do it, because our reason so moveth us. That is, Obediens natus. But, some other there be, wherein there is no other reason, to lead us to do it, but only this, that it is enjoined us by a lawful Superior, and therefore we do it, and for no other cause. This is Obediens factus; and that in true proper terms, is the right obedience indeed. All, look to the former; and very few obey thus. Luke 2. 5●. But even so obeyed Christ, & erat subditus illis. And for this cause then, that He was factus Obediens. And Obediens factus, (usque) 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 petty small matter. 1. Sam. 15.9. Or saul's, in the refuse of the spoils little worth. And, that obedience is little worth, that is so shrunk up. The drawing out, the usque of it, is all in all. How far obedient? until what? Vsque quò? Which very Extent, or usque, is many times as much worth as the Obedience itself. This also will come into the Propter quod. Now, many Vsque's there be, in this, of His. 1. Vsque naturam hominis, Thither. His very humanity had been humility enough. 2. Vsque formam servi, Verse 7. is more: How? 1. Sam. 25.41. Even to wash the feet of thy servants, (said Abigail) and took herself to be very humble in so saying. john 13.5. Thither he came too. What say ye to usque mortem (the sixth point) mortem? Mortem. that will stagger the best of us. We love Obedience in a whole skin: job 2.4. Vsque any thing, rather than that. And to (say troth) no reason in the world, obedience should come to that. Rom. 6.23. Death is the wages of sin, of disobedience. Factus obediens? what, And factus reus too? Obedient, and yet put to death? Heaven and earth should ring of it, if the case were ours. Well, even thither came his obedience: Et, ne perderet obedientiam, perdidit vitam. And rather than to lose his obedience, lost his life. This is indeed, a great Propter quod. Enough now: For death is ultima linea, (we say) Nay, Mortem autem Crucis. there is yet an Autem more behind, to make it up full seven. For, One death is worse than another. And His, was Mortem autem, the worst death of all: the death of malefactors: and, of the worst sort of malefactors, Mortem Crucis. Nay; if He must die, let him die, an honest, a fair death. Not so: Sapient. 2.20. nay Morte turpissimâ, (said they of it, that put him to it,) the foulest death of all other: usque mortem, mortem autem crucis. Died; and, so died. Ever the (So) the manner is more than the thing itself, in all of Christ. To be borne, (So) to be borne, usque praesepe, Luke 2.7. to the Cratch: To die, nay (So) to die, usque crucem, to the Cross. Vsque naturam hominis; usque formam servi; usque mortem malefici? 1. So great a Person: 2. Thus to humble: 3. Humble His own self: 4. To be obedient: 5. To be made obedient: 6. obedient with an usque, so far; 7 So far, as to death: 8 And to a death, so opprobrious: These Extensives, and Intensives put together, will (I trus) make up 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 observe how they answer one another? For humiliavit there, Hear is exaltavit: For Ipse there; Deus, God here: For Ipse se, Deus ipsum. He humbled himself; God exalted him. For humiliavit usque, there: here, is exaltavit super: For, factus obediens; Hear factus Domi●●●. For mortem crucis, the death of the Cross 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-exaltavit Ipsum. in superexaltavit ipsum: Of his Name, (in the rest of the verse.) To begin, with His personal 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 supper, whither or whereunto. Ex, from whence? Ex. from the two very last words Mortem Crucis. His raising to life opposed to Mortem, the sorrows of death. The giving of His Name; to Crucis, the shame of the Cross. This days (Ex) was from death. His humiliavit, had been 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 exaltavit 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 jaws of death, (than he was not, quite down) but from inferiora, Prou. 7.27. and interiora, the lowermost, and innermost rooms of death. From under the Stone; Matth. 28. ●. Thence: From the Dungeon, Gene. 40.15. with joseph; From the bottom of the Danne, Dan. 6.23. with Daniel; From the Belly of the Whale, Iona● 2.10. with jonas. (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 form of a servant; in factus obediens, to the digni●ie of a Sovereign, in factus Dominus. But will ye mark again? For, Non sicut delictum, Rom. 5.15. fie 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 less than three. So the amends is large, three to one. But, that is not it I mean: But this: Super is not thither only, but above and beyond it. From death to life. Nay, Super; more than so: john 11.44. Not Lazarus life, to die again, but life immortal: ut vitam habeat, & abundantius habeat: That, abundantius, joh. 10.10. is immortality. From shame to glory: only that? Nay, Super, to the glory of the Father, that is) glory, that shall never fade, 1. Pet. 1.4. as all here shall. So, downward, it was but usque, had his stint, so far, and no farther: upward now, it is, Super, no stint, but higher and higher still. This day is the feast of the first fruits. Levit. 23.10. On it, He had no more, but the first fruits of His exalting. He was exalted, jon. 2.10. but with jonas exaltation only, from the lower parts, to the upper parts of the earth. But we shall follow Him higher, to the exaltation of Elias, 2. Reg. 2.11. Super, above the clouds: Nay, Super, above the Stars, above the Heavens, and the heavens of the heavens: till we have brought Him, from the profundis, to in excelsis; from the lowest parts of the earth, to the highest place in Heaven, even to the right hand of God. And higher, we cannot go. Will ye observe yet once more, a kind of Omen or presage, of both these exaltings; and that, at the very time of His humiliation? For, even that His humiliation was acted, after the manner of an exalting (though in a mere mockery.) For, to all their disgraces, they added this, of scorn. They lift Him up, upon His Cross, for all the world, judie. 16.25. as the Philistines did Samson, set Him aloft, between the two pillars, to make sport at him. This was his exaltation. And they gave Him a Name too, Mar. 15.26.19.18. pilate's title over His head; And bowed their Knees; And cried, ave Rex (a kind of Confession. This, as they performed it, was grand ludibrium; but as God turned it, it was grand mysterium. For, to earnest, God turned both. A kind 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 Cross, to His own high throne of Majesty. And in stead of pilate's title, gave Him a Title of true honour, above all the Titles in the world. And this, for Super-exaltavit ipsum: And so, I pass 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.) He gave him a Name. For, Dedit El Nomen. without a Name, what is exalting? What is His Natinitie without an epiphany? For, to those two, may these two here well be compated. His Resurrection, is a very Nativity. To it, doth S. Paul apply the verse of the Psalm H●diè genuite, Acts. 13.33. Acts 13. And this Name-giring, is as the epiphany; to make it apparent and known to the world. And indeed, they are things exalted or lift up, but that they may be in view, and notice taken of them? So that, they which be exalted, seem not so to be, till their so being, be made public, and, there go a Name of it abroad in the world. And sure, when men are so high, as higher they cannot be, (as Kings) there is no other way to exalt them, left us, but this; to spread abroad, to dilate their names. Which, every noble generous spirit, had rather have, than any dignity, though never so high. For, being in their dignities, how far will they venture; even to jeopard dignity, life and all: and all, but to leave a glorious Name behind them? That, To give a Name, is even to exalt His very exaltation itself; and to make him, that is at the highest, higher yet. Super omne Nomen. A Name be gave him: what Name? not (inter) among the famous names on earth; but (Super) omne nomen, above them all. Here is, Super vpon Super: another Super to His Name, no less than His Person. That, above all Persons; and this, above all names whatsoever. 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 jesus. Of the giving first, And then of the Super of it. Of the giving, Dedit ei. three doubts arise. 1. How given Him, and others had it also? 2. How given Him now, and He had it before, even in the womb of his Mother? 3. How given Him of grace, and yet He deserved it Propter quod. How is this Name said to be given Him, Dedit ei. (as some special dignity) and others had it beside and before Him? jesus the Worthy, Others had it. Heb. 4.8. the son of Nun. jesus the high Priest, Agg. 1.1. the son of josedek, (to say nothing of jesus the son of Sirach.) They had it (it is true) but not given them by God, as He, Matth. 1.21. by the mouth of the Angel, God's deputy. But they, by men, had men to their Godfathers. As, now, we have a Sect or Society of jesus: but they gave themselves the Name: God never gave it them. He gave it here, for humiliavit, a virtue they little regard: For he that doth but smell of it, is, eo ipso, not meet to be of that Company. Other manner spirits, they. I have before this, told you, Serm. at Christm, 1610. of four main differences, between this jesus, and all others. This one now, shall serve for all. All those Iesus, and every one of them, had need of, and were glad, to lay hold of the skirts of this jesus, Zach. 8.23. to be saved by Him. (otherwise they had been falsely so called) lost men, all. And so, will be willing, to resign this Name to Him; that He, may (at least) bear it, with a main difference, from them all. Dedit ei. But what tell ye us, of it now, He had it before. after the Resurrection? do not we know, it was given Him, being yet in the womb? It was so, but by a kind of anticipation. For, it never had the perfect verifying, the full Christendom (as they say) till this day. Not yet full three days since, they upbraided Him with it, jesus, a Saviour, A wise Saviour, Matth. 27.42. and cannot save Himself! For, He seemed to perish then, to lose His life, in their sight: but, now, this day taking it again, He showed, He did but lay it down, joh. 10.18. He lost it not: He was now jesus indeed, able to save himself: and able to save all those, Hebr. 5.9. that trust Him with their salvation. So; it was never in kind till now; but now, it was. But, Dedit ei. if He gave it Him, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave it Him, He did merit it. of grace: where is the merit then, the Propter quod we spoke of, what is become of that? Safe enough, for all this. That, which is otherwise due, it may be so cheerfully parted with, as if it were a frank and free gift indeed. The Apostle, elsewhere, hath taught us to join debita and benevolentia, 1. Cor. 7.3. in one: They will stand together well enough. In many things, we suffer slander by the Church of Rome: In this among many; as if we pinched at Christ's merit, and were loath, he should be allowed Himself to merit aught, because of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that soundeth all upon grace. Wherein, it is well known, take the most that can be made of it, and we say no other thing, then do their own Schoolmen. It is not gratia adoptionis, this; the grace of adoption, (as in us) that is, here spoken of: It is gratia unionis, the grace of union, And that grace Christ had. For, seeing, in the humanity of Christ, there was not, there could not be, any possibility of merit, to deserve the uniting itself, or the being assumed into the Godhead: To be so assumed, and so united, was that grace, we term, the grace of union. Other grace, we know none in Christ. But being once so united, there was in Him, to deserve, and deserve again, and that, amply Propter quod, might then be truly said of of Him, every way. Super omne. Above all names. This, for the giving. But now, how is this Name, said to be above all names? what, above the Name of God? We may say, with the Apostle, 1. Cor. 15.27. when he saith, God did give it Him, it is manifest, he is excepted, that did give it Him. But we need not so say. For, this is one of Gods own Names. I am (saith He) and beside me, Esa. 43.11. there is no Saviour. How is it then given Him? Accepit ut homo, quod habebat ut Deus. What, as God, He had; as Man, He received. With His nature. His Name; and the chief of all His Names, the Name of a Saviour. For above all, it is: Above all, to Him; Above all, to us. Above all to Him. To Him: for though many Titles of the Deity, sound, and seem, to be more glorious: Yet, He esteems 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 joined, out safety. And this, of all He made choice of, (as, to Him, above all) that we might accordingly esteem of Him, that esteems it above all, only, for our sakes. Above all to Vs. But howsoever, to Him: To us sure, above all. For no Name, do we hold by, Acts. 4.12. No name under heaven, given us, whereby we may be saved, but it. To us, more worth it is, than all, yea, (I may say,) then the very name of God. For, God in Him reconcileth the world; without Him, is enemy to it, 2. Cor. 5.19. and to us: So, with this Name, there is comfort in the Name of God: without it, none at all. The Name (sure) which we have use of above all. For it is the Name, which, in the depth of all our distress, by sin or by misery, we even adjure Him by, ut rem nominis impleat, that he make good His own Name, show, He bears it not for nought, and so, save us: That, He would never so remember our wretched sins, as that thereby to forget His own 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 us, both; it is Nomen super omne nomen. And, so let it be; even Suprema lex, Salus: and supremum nomen, jesus. To save, the highest Law: And the Name of a Saviour, the Highest Name. Let it so be, let it ever stand Highest, and let no name whatsoever, get above it. And so, I come to the tenth verse. That at the Name of jesus, etc. Verse 10. At the Name of jesus. TO give Him such a Name, is one gift: To give Him, that for such a one, it should be reputed and taken, is another: For, given it may be, on His part; and not acknowledged on ours. So that, this is a new degree. That God, though He have so exalted it, yet reckons it not exalted, unless we do our parts also, unless our exaltation come to. At which words, comes in our duty: The part, that concerns us. Thus to esteem it Super omne nomen, above all: And in sign we so do, to declare as much. And therein, He leaves us not to ourselves, but prescribes the very manner of our declaration, how He will have it: Namely, these two ways. The Knee to bow to it; the tongue to confess it. Knee and Tongue. Now, these are outward acts, both. So then: first we are to set down this, for a ground; that the exalting of the soul within, is not enough. More is required by Him: more to be performed by us. He will not have the inward parts only, and it skills not for the outward members, though we favour our Knees, and lock up our lips. No: Mental devotion will not serve: He will have, both corporal and vocal, to express it by. Our body is to afford her part, to His glory: And the parts of our body: And namely, these two, the Knee, and the Tongue. Not only the upper parts, the Tongue in our head: but even the neither also, the Knee in our leg. The words be plain, I see not how we can avoid them. For the Knee, two things. 1. He would have it bow. 2. Knee bow. He would have it bow to His Name. Bow, first: For, what better way, or more proper, then by our humility to exalt Him, who for His humility was exalted? Or what way more fit, to express our humility by, then by this sign of humbleness? For, a special way it is of exalting, or making a thing high, by falling down, and making ourselves low before it. Then secondly, That God careth for our knees: will be served with them. 1. Reg. 19.18. Psal. 95.6. Negatively; He will not have them bow to Baal. Positively, He will have them bow to Himself. Will ye believe Him, if He bind it with an oath? I have sworn (saith he) by myself that every Knee shall bow to me. Esa. 45.23. And will ye make God forsworn? And it cannot be said, this is Old Testament: For even 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 Liturgy every day, with the Psalm (And we had it from the Primitive Church, they did begin theirs with the same.) Wherein we invite ourselves to it: Come, Let Us worship, and fall down, and kneel before the Lord our maker. Shall we ever say it, and never do it? Is not this to mock God? † FLEXIS GENI●VS ORANTES. Reges. David. Psal. 95 6 Solomon. 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 jacobus. 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. Caesar. Aril bow. 30. Primitive Church did so, did bow. And verily, He will not have us worship Him like Elephants, as if we had no joints in our Knees; He will have more honour of men, then of the pillars in the Church. He will have us bow the knees. And let us bow them in God's Name. Bow, to His Name. To bow the Knee, And to His Name, to bow it, For, This is another prerogative. He is exalted, to whose Person, Knees do bow: but He, to whose Name only, much more. But the case, is here otherwise. Acts. 1.9. For His Person is taken up out of our sight: Psa. 16.2. all we can do, will not reach unto it. But, His Name, He hath left behind to us, that we may show by our reverence and respect to it, how much we esteem Him, how true the Psalm shall be, Holy and reverend is His Name. Psal. 111.9. But if we have much ado, to get it bow at all: much more shall we have to get it done to His Name. 1. There be, that do it not. What speak I of not doing it? There be, that, not only forbear to do it themselves, but put themselves, to an evil occupation, to find faults where none is, and cast scruples into men's minds, by no means to do it. Not to do it at His Name? Nay at the holy Mysteries themselves, not to do it: Where, His Name is (I am sure,) and more than His Name, even the body and blood of our Lord jesus Christ: And those, not without His soul: Nor that, without His Deity: Nor all these, without inestimable high benefits of grace, attending on them. And yet they, Caesar. Arelat. bow 30. that would be glad and feign, a pardon for this life, or some other Patent, with all humility to receive upon their knees: This, so great, so high, so heavenly a gift, they strain, and make dangerous, to bow their knees to receive it: as if it were scarce worth so much. But, it hath ever been the manner in Christ's 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 receive aught offered from Him, in this wise to do it. But to keep us to the Name: This is sure, The words themselves are so plain, as they are able to convince any man's 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, (save he that turned all into Allegories) but literally understands it, and likes well enough, we should actually perform it. Yet will ye see, what subtleties are taken up, to shift this duty? All Knees are called for, and all have not Knees. Hear are three ranks reckoned: and two of them have none. What is that to us? we have: To us, it is properly spoken, and we to look to it. And if this were aught, that the spirits in Heaven and Hell have no bodies, and so no Knees: Why, they have no tongues neither properly, and then by the same rule, take away comfessing too, and so do neither. But the Apostle, that in another place, gives the Angel's tongues, 1. Cor. 13.1. (with the tongues of men and Angels) might aswell in this place, give them Knees: they have one, as much as the other. And in both places, humanum dicit, he speaks to us, Rom. 6.19. after the manner of men: that we by our own language, might conceive, what they do. For, sure it is, the spirits of both kinds, as they do yield reverence, so they have their ways, and means, to express it, by somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Knee. They do it their way: we to do it ours. And this is ours: let us look to our own then, and not busy our brains about theirs. But for us, and for our sakes, they are divers times expressed in the Revelation, Revel. 4.10.5.8.14.7.11. even doing thus, falling down before Him. Secondly, why to this Name, more than to the Name of Christ? The Name of jesus. There want not reasons why. Christ, is not, cannot be, the name of God, God cannot be anointed. But jesus is the Name of God, and the chief Name of God (as we have heard.) The name Christ, is communicated, by Him to others, namely, to Princes: So is not jesus: Esa. 43.11. that is proper. Ego sum, & praeter me non est alius. And ever, that which is proper, is above that which is holden in common. Christ is anointed, to what end? to be our Saviour. That is the end, then. And ever, the end is above the means, ever the name of health, above the name of any medicine. But, when we find expressly in the verse, this Name is exalted above all names, ●nd this act, limited to it, in direct words; ●●d so, this name above them, in this very peculiar: Why seek we any further? Thirdly. What? to the two syllables, or 〈◊〉 the sound of them? What needs this? Who speaks of sound or syllables? The Text saith, do it to the Name. The Name is not the sound, but the sense. The caution is easy then, do it to the sense; have mind on Him, that is named, and do His Name the honour, and spare not. Fourthly. But it cannot be denied, but there hath superstition been used 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 do then? Lay them down? abandon hearing, as we do Kneeling? I trow, not; but remove the superstition, and retain them still. Do but even so here, and all is at an end. Indeed, if it were a taken-up worship, or some human injunction; it might perhaps, be drawn within the case of the brazen Serpent. 2. Reg. 18.4. But, being thus directly set down by God himself; in us, there may be superstition; in it, there can be none. And, if it be in us, we are to mend ourselves; but not to stir the act, which is of Gods own prescribing. It was never heard in Divinity, that ever superstition could abolish a duty of the Text. That, we set ourselves to drive away superstition, it is well: But it will be well too, that we so drive it away, as we drive not, all reverent regard and decency away with it also. And are we not well toward it? We have driven it from our head: for, we keep on, of all hands, And from out Knees; for, Kneel we may not: we use not, (I am sure.) Sure, heed would be taken, that by taking heed, we prove not superstitious: we slip not into the other extreme, before we be aware: Which, of the two extremes, Religion worse endureth; as more opposite unto it. For, believe this, as it may be superstitiously used; so it may irreligiously be neglected also. Look to the Text then, and let no man persuade you, but that God requireth a reverent carriage, even of the body itself: And namely, this service of the Knee; And that, to His sons Name. Ye shall not displease Him by it, fear not: Fear 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 do no honour to it; when time of need comes, shall receive no comfort by it. And so I leave this point. The tongue. For, the Knee is not all: He 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 we have, more than the beasts: They, will be taught to bow, and bend their joints: We have Tongues beside, to do something more, than they. And indeed, the Knee is but a dumb acknowledgement, doth but signify implicitè: but, a vocal confession, that doth utter our mind plainly. And so, is looked for, at our hands. To confess. This he calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three things are in it. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: speak we must, say somewhat. And secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: do it together, not, some speak, and some sit mute. And thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: speak out, not whispering, or between the teeth; but clearly and audibly. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it was the praise of the Primitive Church, this, that jointly they did it, and aloud: 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 us; who, as our joints are stiff, to bow; so our voices, are hoarse to confess. We can neither see the former, nor scarce hear the latter; as if, (there being but two duties in the Text) we meant to suppress them both. Knee first, and then Tongue. The Knee, and the Tongue: Why the Knee first? why gins he there? They be marshaled right. For, having, by our Knee bowed, put ourselves in mind of due regard of Him in fear and reverence; we are then the fit to speak of Him, and to Him, with that respect is meet: And, not be so homely with Him, as in their gesture and speech both, some are: as if they were hail fellow, even familiar with God. And all (forsooth) as they call it, to cast out the spirit of bondage. From a heart possessed with the humble fear of God, from such a heart, Confession is ever most kindly: Faith being, as the heart; and fear being as the kings; (so the Fathers compare them:) It will get an heat, and an over-heate, (our saith;) if by fear, as cool air, it be not tempered: But, faith and fear together, make the blessed mixture. Every Knee. The Tongue, and every Tongue; as the Knee, and every Knee, they to bow all, Every Tongue. and these all to confess. But for all that, not all alike. They, in heaven cast down their crowns, Revel. 4.10. and fall down themselves of their own accord: And confess Him, singing, Luc. 2.14. a● at His birth, Revel. 15.3.4.8.5.9. and in the Revelation divers times. They, under the earth do it too, but not ultrò, are thrown down, and even made his footstool. So; Psal. 110.1. down they go, though sore against their wills: And confess Him too, though roaring, Mark. 9.26. and as it were upon the rack. They, on Earth, (as in the midst,) partake of both. The better sort, with the Angels, get them to their Knees, gladly; and cheerfully confess Him: The rest, (as Infidels, and some Christians little better, john 18.6. ) are forced to fall backward, and made, in the end to cry, Vicisti Galilaee; Revel. 16.10. though they gnaw their Tongues when they have 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 apply this place in Esay, to Christ's sitting in judgement, at the latter day. Exalted, He shallbe, with our good wills; or whether we will or no. Either fall on our Knees now; or be cast flat on our faces then: Either confess Him Cantando, with Saints and Angels, or ululando, with devils and damned spirits. For the Father will be glorified in the Son, by the glorious Confession, of them that yield; or the glorious confusion, of them that stand out. Every Tongue. The Tongue, and every Tongue: that is, every Speech, Dialect, Idiom Language, in the world stand charged with this Confession. Omnis spiritus, Psal 150. ● every spirit to give breath; and Omnis Lingua, every Tongue, to be as a Trumpet, to sound it forth. And, where are they then, that deny any Tongue the faculty here granted; Or bar any of them the duty here enjoined? That lock up the public Confession (the chief of all other) in some one Tongue or two, and send forth their Supersedeas to all the rest. No, His Title here, hath more Tongues than Pilat's on the Cross: That, had but three; this, hath every Tongue, what, where, whose soever, none except. A Praeludium whereof, was in the Tongues sent from Heaven, whereby, every Nation under Heaven, heard, Acts 2.6. each in their own Tongue spoken, Magnalia Dei, the glad tidings of the Gospel. Confess that jesus Christ is the Lord. But, though thus many Tongues, yet one Confession. Even this: that jesus Christ is the Lord. And, a blessed Confession it is (this) that jesus (that is) a Saviour, that He, that such a one, is the Lord: that not a fleecer, or a flaier, but a Saviour, hath the place: 2. That Christ, (that is) one which saveth, and cureth unctione, non punctione, with anointing, not with searing or pricking, that we acknowledge Him, to be the Lord. Lord: before, by that He is Son: And now Lord again, by virtue or His Propter quod. Lord, whereof? Nay, not qualified, of such, or such a Place, Barony, County, signory, but Lord in abstracto. But, it we will qualify Him, we may. Lord of these three ranks of Confessors (here in the Verse) and of those three places and Regions, that contain them: 1. Lord of Heanen, He gave the Keys of it: 2. Lord of Earth: Matt. 16.19. He hath the Key of David, Revel. 3.7. (and, if of His, of every Kingdom else:) 3. Lord of Hell, for, lo, the Keys of Hell and of Death, Apoc. 1.18. Of Death, to unlock the graves: Of Hell, to lock up the old Dragon, Revel. 20. 3● and his crew, into the bottomless pit. A great Lord: For, whither shall one go, to get out of His dominion? Well, if it be, but to confess this, that is no great matter; we will not stick with Him; who cannot say, jesus 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 confess more things by Him, than one. For, two things go to it. 1. S. Peter giver is one; 2. S. Paul, the other. Domine salva, pereo, saith S. Peter. Save Lord, Matth. 14.30. sink: A Lord to save. 2. Domine quid me vis ●●cere? Acts. 9.6. saith S. Paul. Lord what service wouldst thou I should do? A Lord to serve. Saint Peter, we like well; to secure and save us when we are in any danger: He shall hear of us, then. But Saint Paul's quid me vis facere? when it comes to that, than our confession fumbles, and sticks in our teeth. Nay then, Psal. 12.4. Quis est Dominus noster? we have no Lord (we) then. So, we play fust and lose, with our confession; fast, at succour: lose, at service; in, at one; out, at the other? But what speak I of doing His will? when, if He do not ours, in each respect; if, we have not this or that when we would: we fall from confessing, and fall to murmuring. And it fareth with us, not as if He were Lord, and we to do His will: but as if, we (indeed) were the Lords, and He to do ours: As if, there were nothing between us and Him; but He, to do our turns, and then Tu autem Domine, His Lordship were expired and at an end. Upon the point, thus it is: we confess it, the wrong way; the Lord to be jesus: but not, jesus to be the Lord. O Lord be jesus: but not, O jesus be Lord. O Lord be jesus to save us: but not, O jesus be Lord, to command us. So that, all our humiliavit still, is without factus obediens. Ye see then, it is worth the while, to confess this, as it should be confessed. In this wise, none can do it, but by the Holy Ghost. Otherwise, for an Oretenus only, our own ghost will serve well enough. But that, is not it. Quid me vis facere? is it, that makes the Lord. He tells us so Himself, and with a kind of admiration, that any should think otherwise. How call ye me Lord (saith He) and do 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 triple it too, it will go for no confession: Tit. 1.16. if, a factis negant come in the neck of it: if, Saint Paul's Quid me vis facere? be left out. Confess to the glory of God the Father. And this, is yet more plain, 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 son is Lord of such servants: That men shall say, See what servants He hath! how full of reverence to His Name, how free, how forward to do His wil Herein is His Name much magnified. As on the other side, it must needs be evil 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 unservicelike, our service is; how rude, our behaviour toward Him, and His Name, whom, we term Lord indeed; but use Him, nothing so: But, come hither into His presence, and carry ourselves here, for all the world, as the fellow did before Augustus, of whom, Maecenas well said: Hic homo erubescit timere Caesarem. And, so we, as if we were ashamed, to seem to bear any reverence, at all, to Him, or His Name. It would not be thus. I am privy, there is no one thing, doth more alien those, that of a simple mind refuse the Church, than this; that they see so unseemly behaviour, so small reverence showed this way. But sure, the Apostle tells us, our carriage there, should be such, so decent, as if a stranger, or unbeliever should come into our assemblies, the very reverence He there seethe, should make him fall down, 1. Cor. 14.25. and say, Verily God is among us; to see us, so respectively bear ourselves; in the manner of our worship. JESUS is the Lord to the glory of God the Father. This Confession that jesus 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 jesus is the Lord to the glory of God the Father: so another way. And both well. To confess: that He is the Lord, that all His Lordship is, not to His own glory; but to His Fathers. Think not then, that Gloria filio, shall abate aught of Gloria Patrj. The Son is Lord, to the glory of His Father, and not otherwise. Let that fear then be far from us, that in exalting the Son, we shall in the least minute eclipse the glory of his Father. Here is no fear of emulation, that it will prove the case, of jupiter and Saturn. No, So blessed is the accord of this Father, and this Son, as the Father thinketh it some blemish to His glory, if so profound humility, so complete obedience, He had not seen highly rewarded, with Super upon Super. And the son, will admit of no glory, that shall impair His Fathers in the least degree: For lo, He is Lord to the glory of God his Father. This is the end of His (of Christ's;) And the same may be the end of all Exaltations; that a Saviour ever may be Lord, hold that place: And hold it, and be Lord, not to His own, but to the Glory of God, even God the Father. The Conclusion. THe end of all: And, we must needs know and take that, with us; for which, all this here is brought: And it is a Lesson; even, His Discite à me; and it is a Pattern; Matth. 11.29. even, His Exemplum dedi vobis, john 13.15. to commend unto us, the virtue of the Text; the Propter quod of the Feast; even Humility: Hoc erit signum, it is His sign at Christmas: Luke 2.12. As His sign then, so His Propter quod now, at Easter. So, the virtue of both Feasts: I will offer you but 3. short points touching it. It is no humble man is set before us here, it is the Son of God, and Himself God: Humiliavit. Et quomodo non humiliatur homo, Christ's Person. coram humili Deo? How is not the Son of man humble, and the Son of God is? Even for Him, to love it; for His very Person. And, in this virtue, He is not barely set out to us, work. but in it, and by it, bringing to pass the work of our Redemption: Which, cannot but extraordinarily commend this virtue to us; in that it hath pleased God, to do more for us, in this His Humility, than ever he did in all His Majesty: even, to save and redeem us by it. john 10.38.14.11. To love it, then; if not for Him, yet for the works sake. But specially, (which is the third) for the Propter quod, Reward. in the Text: if not for the work, yet for the Rewards sake. That, as Christ, was no loser by it, no more shall we: For, all this Glory here, the way to it, is, by the first Verse. Humiliavit, is the beginning; and the end of it is Exalting. That, the mother; this, the daughter: all riseth from Humiliavit ipse se. james 4.10. Humiliamini ergo, saith S. james. 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 mind (saith he) was in Christ; Verse 1. and it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ● wise mind: That, we count it a wise mind, and worth the carrying, and carry it; and it shall carry us, to the same journeys end, it brought Him: even to the glory of God the Father. This for Humility. Obediens Donuno. And what? Shall we not give some light ●●ial, of our Obedience also, to aver our Confession, that, He is our Lord? It would be, by, Domine, quid nos vis facere? (that is the true trial.) Say then, Domine, quid nos vis facere? And, he will answer us; Hoc facite in mei memoriam. Will ye know, what I would have you do? Do this, in remembrance of me: In sign that I am Lord, do but this: Here is a case of instance, and that now; even at this very present, a proof to be made. By this, we shall see, whether He be Lord or no. For, if not this; but, slip the collar here, and shrink away: Si rem grandem dixisset, 2. Reg. 5.13. in a far greater matter, how would we stand with Him, then? We were wrong before, here is the sound and syllables, (we spoke of,) here it is. For, all is but sound and syllables, if, not this. But of us, I hope for better things, Heb. 6.9. that by our humble carriage, and Obedience (at least, in this) we will set ourselves, some way to Exalt Him, in this His day of Exaltation: Which, as it will tend to His glory; so will He turn it to matter of our glory: and that, in His Kingdom of glory: or (to keep the word of the Text) in the glory of God the Father. That so, we may end, as the Text ends. A better, or more blessed end there cannot be. And, to this blessed end, He bring us, that by His Humility and Obedience hath not only purchased it for us: but set the way open, and gone it before us, JESUS CHRIST the Righteous, etc.