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.

1 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.

2 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, [Page 5](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 [Page 6]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.

2 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.

3 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 [Page 7]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.

4 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 [Page 8]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.

5 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.

[Page 9] 6 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.

7 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,) [Page 10]the foulest death of all other: vs (que) 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, vs (que) 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 [Page 11] humiliauit vs (que), 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 [Page 12]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 ficut 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, [Page 13]& 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 vs (que), 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, [Page 14]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 [Page 15] 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 [Page 16] 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,1 Others had it. Heb. 4.8. [Page 17]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,2 He had it be­fore. after the [Page 18] 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,3 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.

[Page 19]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 [Page 20]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 [Page 21]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, [Page 22]get aboue it. And so, I come to the tenth verse.

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, [Page 23]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.

1 For the Knee, two things.

• 1. He would haue it bow.
• 2.
  Knee bow.
  He would haue it bow to His Name.

2 Bow, first: For, what better way, or 1 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,2 [Page 24]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. id (que), Ip [...] Pentec [...]sti. Act. 20.36.21.5. They in the Scripture, They in theEuse. 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, [Page 25]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.1

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.

[Page 26] 3 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 weMatth. 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 [Page 27]should actually performe it.

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

1 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 [Page 28]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.

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

1 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.)

2 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.

3 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.

4 But, when wee finde expressely in the verse, this Name is exalted aboue all names, [Page 29] [...]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,3 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.

4 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 [Page 30]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 [Page 31]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, [Page 32]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 [Page 33]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,1 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,2 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, 3 (as in the midst,) partake of both. The bet­ter sort, with the Angels, get them to their Knees, gladly; and cheerefully confesse Him: [Page 34]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 shalbe, 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, [Page 35]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, [Page 36]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. [Page 37] 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.

[Page 38]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 [Page 39]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 [Page 40]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 [Page 41]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.

1 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 [Page 42]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.

2 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.

3 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 [Page 43] 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 me­moriā. 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 [Page 44] 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.