A SERMON PREACHED BEfore His Maiestie At Whitehall on Easter day last 1614. ¶ By the Bishop of Elie His Maiesties Almoner ¶ Jmprinted at London by Robert Barker Printer to the Kings most Excellent Maiestie 1614. PHILIP II. 8HE humbled Himselfe made obedient vnto death euen the death of the Crosse 9 For this cause hath God also highly exalted Him and giuen Him a Name aboue euery name 10 That at the Name of Iesus euery knee should bow of those in Heauen and in Earth and vnder the Earth 11 And that euery Tongue should confesse that Iesus Christ is the Lord to the glory of GOD the Father The summe FOr this cause God hath exalted him saith the Text Him that is Christ And for this cause are wee now here to celebrate this exalting Of which His exalting this is the first day and the Act of this day the first step of it euen His rising againe from the dead Haec est clarificatio Domini nostri Iesu Christi quae ab Eius resurrectione sumpsit exordium saith S. Augustine vpon this place This now is the glorifying of our Lord Iesus Christ which tooke his beginning at His glorious resurrection Thus is the summe and substance of this Text set downe by that learned Father The diuision By him also is it likewise diuided to our hands Into Humilitas Claritatis meritum and Claritas humilitatis praemium Humilitie the merit of glory in the first verse of the 4. And Glory the reward of humilitie in the other three Which two here and euer are so fast linked together as there is no parting them I cannot but touch and I wil but touch the Merit in the first verse It properly pertaines to another day And so come to Opus diei The matter of this dayes exultation is called here His exaltation And is of two sorts By God in the 9. verse And by vs in the two last By God And that is double Of his Person Of his Name Two Super's either one Super-exaltauit Ipsum His Person there is one in the forepart of the 9. verse And Nomen super omne nomen His Name there is the other in the latter part of it And this is Gods Then commeth ours For God exalting it Himselfe He will haue vs to doe the like And not to doe it inwardly alone but euen outwardly to acknowledge it for such And sets downe precisely this acknowledgment how He will haue it made by vs. Namely two wayes By the Knee by the Tongue The Knee to bow to it verse 10. The Tongue to confesse it verse 11. And both these to be general Euery Knee euery Tongue And not in grosse but deduced into three seuerall rankes All in Heauen All in earth All vnder the earth which comprehends all indeed and leaues none out This acknowledgement thus but onely insinuated by the Knee is by the Tongue more plainely expressed And this it is That Iesus Christ is the Lord Lord of all those three This to be done and so done as it redound all to the glory of God the Father But then last take the vse with vs. That since in Him His humiliauit se ipsum ends in Super-exaltauit Deus His humbling Himselfe in Gods Exalting That Verse 5. the same mind be in vs And the same end shall come to vs. As his end was so ours shal be in the glory of God the Father The Prayer c. Propter quod Verse 8. For this cause WEe touch first vpon this word Propter It is the Axis and Cardo the very point whereupon the whole Text turneth First Propter A cause there is So God exalts euer for a cause Here on earth otherwhile there is an Exaltauit without a Propter quod Some Esay 12.15 Est 3.1 Nehem. 4.1 as Sobna Haman Sanballat sometimes exalted no man knowes wherefore With God there goeth euer with men there should go a Propter quod before Exaltauit For a cause for what for this cause And this now Propter quod casts vs backe to the former verse where it is set downe Humiliauit There it is for His Humilitie Now Humiliauit of all causes not for that if we goe by this world which as the prouerbe is was made for the presumptuous Not for that vertue of all others A vertue before Christ thus graced it so out of request as the Philosophers looke into their Ethiques you shall 〈◊〉 so much as finde the name of humilitie in the list of all their vertues Well this cast vertue of no reckoning is here made the Propter quod of Christs exalting As Luke 1.48 Respexit humilitatem the ground of His Mothers Magnificat And He that by Him 2. Cor. 4.6 brought light out of darkenesse at the first will by Him bring glory out of humilitie at last Or this booke deceiueth vs. With God it shall haue the place of a Propter quod how poore account soeuer we make of it here But this Quod is a Collectiue there bee in it more points then one I will but point at them Humiliauit Ipse Ipse 1. He humbled He which many times is idle but here a circumstance of great waight He so great a Person being in the forme of God Verse 6. and without any disparagement at all equall to God as he tels vs a verse before He humbled Vbi Maiestatem pâ—amisit vt humilitatem illustraret That discourse of His High Maiestie was but to set out to giue a lustre to His humilitie For for one of meane estate to be humble is no great praise It were a fault if he were not But in alâ—o nihil altum supere For a King as Dauid to say 2. Sam. 6.22 I will yet be more humble For the King of Kings for Him to shew this great humilitie that is a Propter quod indeede Humiliauit Ipse Then secondly that Humiliauit Ipse se Ipse se Se. and not alius ipsum that he was not brought to it by any other but of his owne accord He humbled himselfe There is a difference betweene humilis and humiliatus One may be humbled and yet not humble Pharaâ— 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 â—psos But Ipse se is the true humilitie For then it is â—audabils volâ—aâ—tate not miserabili necessitate or a willing minde and that is commendable not of force and constraine for that is miserable For this cause that Hee humbled himselfe And thirdly Humiliauit ipse se Obediens It was not Absaloms humilitie Obediens in shew and complement and his heart full of pride disobedience 2. Sam. 15.5 yea rebellion And yet it is a glory for humilitie that euen proud men take a pride to shrowd themselues in her mantle that pride weares humilities liuerie But it is not humble courtesie but humble
to get out of His dominion Well if it be but to confesse this that is no great matter we wil not sticke with Him who cannot say Iesus Christ is the Lord That can no man saith the Apostle say it 1. Cor. 12.3 as it should be said but by the holy Ghost For confessing Him Lord we confesse more things by Him then one For two things goe to it 1. S. Peter giuer is one 2. S. Paul the other Domine salua pereo saith S. Peter Saue Lord Matth. 14.30 sinke A Lord to saue 2. Domine quid me vis â—â—cere Acts. 9.6 saith S. Paul Lord what seruice wouldest thou I should doe A Lord to serue Saint Peters we like well to succour and saue vs when wee are in any danger He shall heare of vs then But Saint Pauls quid me vis facere when it comes to that then our confession fumbles and stickes in our teeth Nay then Psal 12.4 Quis est Dominus noster we haue no Lord we then So wee play fust and loose with our confession fast at succour loose at seruice in at one out at the other But what speake I of doing His wil when if Hee doe not ours in each respect if wee haue not this or that when wee would wee fall from confessing and fall to murmuring And it fareth with vs not as if He were Lord and we to doe His will but as if wee indeede were the Lords and He to doe ours As if there were nothing betweene vs and Him but He to doe our turnes and then Tu autem Domine His Lordship were expired and at an end Vpon the point thus it is wee confesse it the wrong way the Lord to bee Iesus but not Iesus to be the Lord. O Lord be Iesus but not O Iesus be Lord. O Lord be Iesus to saue vs but not O Iesus be Lord to command vs. So that all our humiliauit still is without factus obediens Ye see then it is worth the while to confesse this as it should bee confessed In this wise none can doe it but by the Holy Ghost Otherwise for an Oretenus onely our owne ghost will serue well enough But that is not it Quid me vis facere is it that makes the Lord. He tels vs so Himselfe and with a kind of admiration that any should thinke otherwise How call ye me Lord saith He and doe not as I will you Luke 6.46 As much to say as It is to no purpose Matth. 7.21 though you say Domine Domine double it and treble it too it will goe for no confession Tit. 1.16 if a factis negant come in the necke of it if Saint Pauls Quid me vis facere be left out Confesse to the glory of God the Father And this is yet more plaine by the last words of all Namely that this confession is so to be made as it redound to the glory of God the Father Whose great glory it is that His sonne is Lord of such seruants That men shall say See what seruants He hath how ful of reuerence to His Name how free how forward to doe His wil. Herein is His Name much magnified As on the other side it must needes bee euill spoken of Rom. 2.24 and that among the very heathen when not a Knee got to bow when this syllable Lord comes out of our mouth but no Quid me vis facere to follow it When they see how vnseruicelike our seruice is how rude our behauiour toward Him and His Name whom we terme Lord indeed but vse Him nothing so But come hither into His presence and carie our selues here for all the world as the fellow did before Augustus of whom Mecaenas well said Hic homo erubescit timere Caesarem And so we as if we were ashamed to seeme to beare any reuerence at all to Him or His Name It would not be thus I am priuie there is no one thing doth more alien those that of a simple minde refuse the Church then this that they see so vnseemely behauiour so small reuerence shewed this way But sure the Apostle tels vs our cariage there should be such so decent as if a stranger or vnbeleeuer should come into our assemblies the very reuerence He there seeth should make him fall downe 1. Cor. 14.25 and say Verily God is among vs to see vs so respectiuely beare our selues in the manner of our worship IESVS is the Lord to the glory of God the Father This Confession that Iesus is the Lord is to be to the glory of God the Father So we take it one way Or this Confession is to be that Iesus is the Lord to the glory of God the Father so another way And both wel To confesse that He is the Lord that all His Lordship is not to His owne glory but to His Fathers Thinke not then that Gloria filio shall abate ought of Gloria Patrj The Sonne is Lord to the glory of His Father and not otherwise Let that feare then bee farre from vs that in exalting the Sonne we shall in the least minute eclipse the glory of his Father Here is no feare of emulation that it will proue the case of Iupiter and Saturne No So blessed is the accord of this Father and this Sonne as the Father thinketh it some blemish to His glory if so profound humilitie so complete obedience He had not seene highly rewarded with Super vpon Super. And the sonne will admit of no glory that shall impaire His Fathers in the least degree For loe Hee is Lord to the glory of God his Father This is the end of His of Christs And the same may be the end of all Exaltations that a Sauiour euer may be Lord hold that place And hold it and be Lord not to His owne but to the Glorie of God euen God the Father The Conclusion THe end of all And wee must needs know and take that with vs for which all this here is brought And it is a Lesson euen His Discite à me and it is a Paterne Matth. 11.29 euen His Exemplum dedi vobis Iohn 13.15 to commend vnto vs the vertue of the Text the Propter quod of the Feast euen Humilitie Hoc erit signum it is His signe at Christmas Luke 2.12 As His signe then so His Propter quod now at Easter So the vertue of both Feasts I will offer you but 3. short points touching it It is no humble man is set before vs here it is the Sonne of God and Himselfe God Humiliauit Et quomodo non humiliatur homo Christs Person coram humili Deo How is not the Sonne of man humble and the Sonne of God is Euen for Him to loue it for His very Person And in this vertue He is not barely set out to vs Worke. but in it and by it bringing to passe the worke of our Redemption Which cannot but extraordinarily commend this vertue to vs in that it hath pleased God to doe more for vs in this His Humilitie then euer he did in all His Maiestie euen to saue and redeeme vs by it Iohn 10.38.14.11 To loue it then if not for Him yet for the workes sake But specially which is the third for the Propter quod Reward in the Text if not for the worke yet for the Rewards sake That as Christ was no looser by it no more shall we For all this Glory here the way to it is by the first Verse Humiliauit is the beginning and the end of it is Exalting That the mother this the daughter all riseth from Humiliauit ipse se Iames 4.10 Humiliamini ergo saith S. Iames. 1. Pet. 5.6 Humiliamini ergo saith Saint Peter and after it there followeth still exaltabit vos Deus a promise of a like glorious end And what saith the Apostle here This minde saith he was in Christ Verse 1. and it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— 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 â—â—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 memoriaÌ„ Wil ye know what I would haue you doe Doe this in remembrance of me In signe that I am Lord doe but this Here is a case of instance and that now euen at this very present a proofe to be made By this we shal see whether He bee Lord or no. For if not this but slip the collar here and shrinke away Si rem grandem dixisset 2. Reg. 5.13 in a farre greater matter how would we stand with Him then Wee were wrong before here is the sound and syllables wee spake of here it is For all is but sound and syllables if not this But of vs I hope for better things Heb. 6.9 that by our humble cariage and Obedience at least in this we wil set our selues some way to Exalt Him in this His day of Exaltation Which as it will tend to His glory so will Hee turne it to matter of our glory and that in His Kingdome of glory or to keepe the word of the Text in the glory of God the Father That so wee may end as the Text ends A better or more blessed end there cannot be And to this blessed end Hee bring vs that by His Humilitie and Obedience hath not onely purchased it for vs but set the way open and gone it before vs IESVS CHRIST the Righteous c.
Obedience that is the Propter quod Till it come to that many beare themselues in tearmes and shew low ad humum euen touch the ground But come once thither to obedience then giue lawes they must but obey none make others obedient and ye will but not factus obediens not made themselues so Christ was so made And for this cause And something strange it is why Humiliauit ipse se Obediens would not serue Factus and no more but factus must be added Somewhat there was in that An Obedience there is that commeth from the dictamen of naturall reason In some things wee so obey we will doe it because our reason so moueth vs. That is Obediens natus But some other there bee wherein there is no other reason to leade vs to doe it but onely this that it is enioyned vs by a lawfull Superior and therefore we doe it and for no other cause This is Obediens factus and that in true proper termes is the right obedience indeed All looke to the former and very few obey thus Luke 2 5â— But euen so obeyed Christ erat subditus illis And for this cause then that He was factus Obediens And Obediens factus vsque is a fifth For the very size Vsque the extent of our obedience is a matter considerable For if we come to any Acts 26.28 it is Agrippa's in modico in some pettie small matter 1. Sam. 15.9 Or Sauls in the refuse of the spoiles little worth And that obedience is little worth that is so shrunke vp The drawing out the vsque of it is all in all How farre obedient vntill what Vsque quò Which very Extent or vsque is many times as much worth as the Obedience it selfe This also will come into the Propter quod Now many Vsque's there bee in this of His. 1. Vsque naturam hominis Thither His very humanitie had beene humilitie enough 2. Vsque formam Serui Verse 7. is more How 1. Sam. 25.41 Euen to wash the feet of thy seruants said Abigail and tooke her selfe to be very humble in so saying Iohn 13.5 Thither he came too What say yee to vsque mortem the sixth point mortem Mortem that will stagger the best of vs. Wee loue Obedience in a whole skinne Iob 2.4 Vsque any thing rather then that And to say troth no reason in the world obedience should come to that Rom. 6.23 Death is the wages of sinne of disobedience Factus obediens what And factus reus too Obedient and yet put to death Heauen and earth should ring of it if the case were ours Well euen thither came his obedience Et ne perderet obedientiam perdidit vitam And rather then to lose his obedience lost his life This is indeed a great Propter quod Enough now For death is vltima linea wee say Nay Mortem autem Crucis there is yet an Autem more behind to make it vp full seuen For One death is worse then another And His was Mortem autem the worst death of all the death of malefactours and of the worst sort of malefactors Mortem Crucis Nay if He must die let him die an honest a faire death Not so Sapient 2.20 nay Morte turpissimâ said they of it that put him to it the foulest death of all other vsque mortem mortem autem crucis Died and so died Euer the So the maner is more then the thing it selfe in all of Christ To be borne So to bee borne vsque praesepe Luke 2.7 to the Cratch To die nay So to die vsque crucem to the Crosse Vsque naturam hominis vsque formam Serui vsque mortem malefici 1. So great a Person 2. Thus to humble 3. Humble His owne selfe 4. To bee obedient 5. To bee made obedient 6. obedient with an vsque so farre 7 So farre as to death 8 And to a death so opprobrious These Extensiues and Intensiues put together will I trus make vp a perfect Propter quod And this for humilitas claritatis meritum in the first verse NOw Verse 9. for Claritas humilitatis praemium in the rest And will ye obserue how they answere one another For humiliauit there Heere is exaltauit For Ipse there Deus God heere For Ipse se Deus ipsum He humbled himselfe God exalted him For humiliauit vsque there here is exaltauit super For factus obediens Here factus Domiâ—â—â— 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 Sâ—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 hâ—â—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 gâ—â—es of death then he was not in Psal 9.13.49.15 nor the iawes of death then he was not quite down but from inferiora Prou. 7.27 and interiora the lowermost and innermost roomes of death From vnder the Stone Matth. 28. â— 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 Ionaâ— 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 digniâ—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 abundantius habeat That abundantius Ioh. 10.10 is â—â—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