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PHILIP. II. 8 HE humbled Himselfe, made obedient, vnto death, euen the death, of the Crosse.
PHILIP. II 8 HE humbled Himself, made obedient, unto death, even the death, of the Cross.
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9 For this cause, hath God also, highly exalted Him; and giuen Him a Name, aboue euery name.9 For this cause, hath God also, highly exalted Him; and given Him a Name, above every name.
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10 That, at the Name of Iesus, euery knee should bow, of those in Heauen, and in Earth, and vnder the Earth.10 That, At the Name of Iesus, every knee should bow, of those in Heaven, and in Earth, and under the Earth.
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11 And that, euery Tongue should confesse, that Iesus Christ is the Lord, to the glory of GOD the Father.11 And that, every Tongue should confess, that Iesus christ is the Lord, to the glory of GOD the Father.
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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: FOr this cause, God hath exalted him (Says 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:
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and the Act of this day, the first step of it: euen, His rising againe from the dead.
and the Act of this day, the First step of it: even, His rising again from the dead.
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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.Haec est clarificatio Domini Our Iesu Christ, Quae, ab Eius resurrection sumpsit exordium (Says S. Augustine upon this place.) This now, is the glorifying of our Lord Iesus christ, which, took his beginning, At His glorious resurrection.
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Thus, is the summe and substance of this Text, set downe by that learned Father. By him also, is it likewise diuided to our hands:
Thus, is the sum and substance of this Text, Set down by that learned Father. By him also, is it likewise divided to our hands:
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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,
Into, Humilitas Claritatis Merit; and, Claritas humilitatis Premium. 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,
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as, there is no parting them.
as, there is no parting them.
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I cannot, but touch, and I wil, but touch the Merit (in the first verse:) It properly pertaines, to another day.
I cannot, but touch, and I will, but touch the Merit (in the First verse:) It properly pertains, to Another day.
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And so, come to Opus diei. The matter of this dayes exultation, is called here, His exaltation. And is, of two sorts.
And so, come to Opus Die. The matter of this days exultation, is called Here, His exaltation. And is, of two sorts.
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By God, (in the 9. verse,) And by vs, (in the two last.) By God; And that, is double:
By God, (in the 9. verse,) And by us, (in the two last.) By God; And that, is double:
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Of his Person: Of his Name. Two Super's, either, one;Of his Person: Of his Name. Two Super's, either, one;
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Super-exaltauit Ipsum. His Person, there is one (in the forepart of the 9. verse.) And Nomen super omne nomen, His Name;Superexalted Ipsum. His Person, there is one (in the forepart of the 9. verse.) And Nome super omne Nome, His Name;
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there is the other (in the latter part of it.) And this is Gods. Then commeth ours. For, God exalting it Himselfe;
there is the other (in the latter part of it.) And this is God's Then comes ours. For, God exalting it Himself;
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He will haue vs to doe the like. And not to doe it inwardly, alone: but euen outwardly to acknowledge it for such:
He will have us to do the like. And not to do it inwardly, alone: but even outwardly to acknowledge it for such:
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And sets downe precisely this acknowledgment, how He will haue it made by vs. Namely, two wayes:
And sets down precisely this acknowledgment, how He will have it made by us Namely, two ways:
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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.
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.
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And not in grosse, but deduced into three seuerall rankes: All in Heauen, All in earth, All vnder the earth:
And not in gross, but deduced into three several ranks: All in Heaven, All in earth, All under the earth:
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which comprehends all (indeed) and leaues none out.
which comprehends all (indeed) and leaves none out.
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This acknowledgement, thus, but onely insinuated by the Knee, is by the Tongue more plainely expressed:
This acknowledgement, thus, but only insinuated by the Knee, is by the Tongue more plainly expressed:
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And this it is, That Iesus Christ is the Lord, Lord of all those three.
And this it is, That Iesus christ is the Lord, Lord of all those three.
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This, to be done, and so done, as it redound all, to the glory of God the Father.
This, to be done, and so done, as it redound all, to the glory of God the Father.
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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, the same mind be in vs:
But then last, take the use with us That, since in Him, His humiliauit se ipsum, ends in Superexalted Deus: His humbling Himself, in God's Exalting; That, the same mind be in us:
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And, the same end shall come to vs. As his end was, so ours shalbe, in the glory of God the Father. The Prayer, &c.
And, the same end shall come to us As his end was, so ours shall, in the glory of God the Father. The Prayer, etc.
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Propter quod, For this cause. WEe touch first vpon this word. It is the Axis and Cardo, the very point, whereupon the whole Text turneth.
Propter quod, For this cause. we touch First upon this word. It is the Axis and Cardo, the very point, whereupon the Whole Text turns.
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First, Propter; A cause there is. So God exalts euer;
First, Propter; A cause there is. So God exalts ever;
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for a cause. Here, on earth, otherwhile, there is an Exaltauit, without a Propter quod. Some, as Sobna, Haman, Sanballat, sometimes exalted; no man knowes, wherefore. With God, there goeth euer; for a cause. Here, on earth, otherwhile, there is an Exaltauit, without a Propter quod. some, as Sobna, Haman, Sanballat, sometime exalted; no man knows, Wherefore. With God, there Goes ever;
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with men, there should go, a Propter quod, before Exaltauit.
with men, there should go, a Propter quod, before Exaltauit.
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For a cause: for what? for this cause. And this now, casts vs backe to the former verse, where it is set downe, Humiliauit: There it is, for His Humilitie. For a cause: for what? for this cause. And this now, Cast us back to the former verse, where it is Set down, Humiliauit: There it is, for His Humility.
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Now, of all causes, not for that:
Now, of all Causes, not for that:
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if we goe by this world, which (as the prouerbe is) was made for the presumptuous.
if we go by this world, which (as the proverb is) was made for the presumptuous.
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Not, for that vertue, of all others.
Not, for that virtue, of all Others.
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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.
A virtue, (before christ thus graced it) so, out of request, as, the Philosophers, (look into their Ethics) you shall 〈 ◊ 〉 so much as find the name of humility, in the list of all their Virtues.
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Well, this cast vertue, of no reckoning:
Well, this cast virtue, of no reckoning:
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is here made the Propter quod, of Christs exalting. As, Respexit humilitatem, the ground, of His Mothers Magnificat. And He, that, by Him, brought light out of darkenesse, at the first:
is Here made the Propter quod, of Christ exalting. As, Respexit humilitatem, the ground, of His Mother's Magnificat. And He, that, by Him, brought Light out of darkness, At the First:
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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.
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.
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But, this Quod, is a Collectiue; there bee in it, more points then one. I will but point at them.
But, this Quod, is a Collective; there be in it, more points then one. I will but point At them.
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Humiliauit Ipse, He humbled (He:) which many times is idle, but here, a circumstance of great waight. He: so great a Person; Humiliauit Ipse, He humbled (He:) which many times is idle, but Here, a circumstance of great weight. He: so great a Person;
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being in the forme of God, 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. being in the Form of God, and without any disparagement At all, equal to God (as he tells us a verse before) He, humbled. Vbi, Maiestatem p•amisit; vt humilitatem illustraret.
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That discourse of His High Maiestie, was but to set out, to giue a lustre to His humilitie. For,
That discourse of His High Majesty, was but to Set out, to give a lustre to His humility. For,
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for one of meane estate, to be humble, is no great praise: It were a fault, if he were not.
for one of mean estate, to be humble, is no great praise: It were a fault, if he were not.
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But, in al•o nihil altum supere: For a King (as Dauid ) to say, I will yet be more humble:
But, in al•o nihil altum supere: For a King (as David) to say, I will yet be more humble:
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For the King of Kings, for Him, to shew this great humilitie; that is a Propter quod indeede. Humiliauit Ipse. Then secondly;
For the King of Kings, for Him, to show this great humility; that is a Propter quod indeed. Humiliauit Ipse. Then secondly;
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that Humiliauit Ipse se. Ipse se, and not alius ipsum; that he was not brought to it by any other,
that Humiliauit Ipse se. Ipse se, and not alius ipsum; that he was not brought to it by any other,
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but of his owne accord, He humbled himselfe. There is a difference betweene humilis, and humiliatus. One may be humbled,
but of his own accord, He humbled himself. There is a difference between Humilis, and humiliatus. One may be humbled,
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and yet not humble. Phara• was humbled, brought downe by his ten plagues. Simeon of Cyrene, angariatus, to humble his necke vnder the Crosse.
and yet not humble. Phara• was humbled, brought down by his ten plagues. Simeon of Cyrene, angariatus, to humble his neck under the Cross.
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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;
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;
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and that is, commendable not of force and constraine ▪ for that, is miserable. For this cause that Hee humbled himselfe.
and that is, commendable not of force and constrain ▪ for that, is miserable. For this cause that He humbled himself.
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And thirdly, Humiliauit ipse se (Obediens) It was not Absaloms humilitie, in shew and complement ▪ and his heart full of pride, disobedience, yea rebellion. (And yet it is a glory for humilitie, that euen proud men take a pride, to shrowd themselues in her mantle:
And Thirdly, Humiliauit ipse se (Obedient) It was not Absaloms humility, in show and compliment ▪ and his heart full of pride, disobedience, yea rebellion. (And yet it is a glory for humility, that even proud men take a pride, to shroud themselves in her mantle:
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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.
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.
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But come once thither, to obedience; then, giue lawes they must, but obey none;
But come once thither, to Obedience; then, give laws they must, but obey none;
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make others obedient, (and ye will) but not - factus obediens, not made themselues so.
make Others obedient, (and you will) but not - factus Obedient, not made themselves so.
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Christ was so made. And for this cause. christ was so made. And for this cause.
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And something strange it is, why Humiliauit ipse se Obediens, would not serue, and no more;
And something strange it is, why Humiliauit ipse se Obedient, would not serve, and no more;
cc pi j pn31 vbz, q-crq fw-la fw-la fw-la n1, vmd xx vvi, cc av-dx av-dc;
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but (factus), must be added. Somewhat there was, in that. An Obedience there is, that commeth from the dictamen of naturall reason:
but (factus), must be added. Somewhat there was, in that. an obedience there is, that comes from the dictamen of natural reason:
cc-acp (fw-la), vmb vbi vvn. av a-acp vbds, p-acp d. dt n1 a-acp vbz, cst vvz p-acp dt fw-la pp-f j n1:
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In some things wee so obey;
In Some things we so obey;
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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,
we will do it, Because our reason so moves us That is, Obedient Born. But, Some other there be, wherein there is no other reason, to lead us to do it,
pns12 vmb vdi pn31, c-acp po12 n1 av vvz pno12 cst vbz, n1 fw-la. p-acp, d n-jn pc-acp vbi, c-crq pc-acp vbz dx j-jn n1, pc-acp vvi pno12 pc-acp vdi pn31,
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but onely this, that it is enioyned vs by a lawfull Superior, and therefore we doe it, and for no other cause.
but only this, that it is enjoined us by a lawful Superior, and Therefore we do it, and for no other cause.
cc-acp av-j d, cst pn31 vbz vvn pno12 p-acp dt j j-jn, cc av pns12 vdb pn31, cc p-acp dx j-jn n1.
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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.
This is Obedient factus; and that in true proper terms, is the right Obedience indeed. All, look to the former; and very few obey thus.
np1 vbz n1 fw-la; cc cst p-acp j j n2, vbz dt j-jn n1 av. av-d, vvb p-acp dt j; cc av d vvb av.
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But euen so obeyed Christ, & erat subditus illis. And for this cause then, that He was factus Obediens. But even so obeyed christ, & erat Subditus illis. And for this cause then, that He was factus Obedient.
p-acp av av vvd np1, cc fw-la fw-la fw-la. cc p-acp d n1 av, cst pns31 vbds fw-la n1.
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And Obediens factus, (vsque) is a fifth. For the very size, the extent of our obedience is a matter considerable.
And Obedient factus, (vsque) is a fifth. For the very size, the extent of our Obedience is a matter considerable.
cc n1 fw-la, (fw-la) vbz dt ord. p-acp dt j n1, dt n1 pp-f po12 n1 vbz dt n1 j.
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For if we come to any, it is Agrippa's, in modico, in some pettie small matter.
For if we come to any, it is Agrippa's, in Modico, in Some Petty small matter.
p-acp cs pns12 vvb p-acp d, pn31 vbz npg1, p-acp n1, p-acp d j j n1.
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Or Sauls, in the refuse of the spoiles little worth. And, that obedience is little worth, that is so shrunke vp. Or Saul's, in the refuse of the spoils little worth. And, that Obedience is little worth, that is so shrunk up.
cc np1, p-acp dt vvb pp-f dt n2 j n1. np1, cst n1 vbz j n1, cst vbz av vvn a-acp.
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The drawing out, the vsque of it, is all in all.
The drawing out, the vsque of it, is all in all.
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How farre obedient? vntill what? Vsque quò? Which very Extent, or vsque, is many times as much worth as the Obedience it selfe.
How Far obedient? until what? Vsque quò? Which very Extent, or vsque, is many times as much worth as the obedience it self.
c-crq av-j j? c-acp q-crq? fw-la fw-la? r-crq av n1, cc fw-la, vbz d n2 c-acp d n1 c-acp dt n1 pn31 n1.
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This also will come into the Propter quod. Now, many Vsque's there bee, in this, of His. 1. Vsque naturam hominis, Thither.
This also will come into the Propter quod. Now, many Usque's there be, in this, of His. 1. Vsque naturam hominis, Thither.
np1 av vmb vvi p-acp dt fw-la fw-la. av, d npg1 pc-acp vbi, p-acp d, pp-f np1 crd fw-la fw-la fw-la, av.
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His very humanitie had beene humilitie enough. 2. Vsque formam Serui, is more:
His very humanity had been humility enough. 2. Vsque formam Servant, is more:
po31 j n1 vhd vbn n1 av-d. crd fw-la fw-la np1, vbz n1:
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How? Euen to wash the feet of thy seruants, (said Abigail ) and tooke her selfe to be very humble in so saying. Thither he came too.
How? Even to wash the feet of thy Servants, (said Abigail) and took her self to be very humble in so saying. Thither he Come too.
c-crq? av pc-acp vvi dt n2 pp-f po21 n2, (vvd np1) cc vvd po31 n1 pc-acp vbi j j p-acp av vvg. av pns31 vvd av.
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What say yee to vsque mortem (the sixth point) mortem? that will stagger the best of vs. Wee loue Obedience in a whole skinne:
What say ye to vsque mortem (the sixth point) mortem? that will stagger the best of us we love obedience in a Whole skin:
q-crq vvb pn22 p-acp fw-la fw-la (dt ord n1) fw-la? cst vmb vvi dt js pp-f pno12 pns12 vvi n1 p-acp dt j-jn n1:
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Vsque any thing, rather then that. Vsque any thing, rather then that.
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And to (say troth) no reason in the world, obedience should come to that.
And to (say troth) no reason in the world, Obedience should come to that.
cc p-acp (vvb n1) dx n1 p-acp dt n1, n1 vmd vvi p-acp d.
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Death is the wages of sinne, of disobedience. Death is the wages of sin, of disobedience.
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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.Factus Obedient? what, And factus Rhesus too? Obedient, and yet put to death? Heaven and earth should ring of it, if the case were ours.
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Well, euen thither came his obedience: Et, ne perderet obedientiam, perdidit vitam. And rather then to lose his obedience, lost his life.
Well, even thither Come his Obedience: Et, ne perderet obedientiam, perdidit vitam. And rather then to loose his Obedience, lost his life.
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This is indeed, a great Propter quod. Enough now:
This is indeed, a great Propter quod. Enough now:
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For death is vltima linea, (wee say) Nay, there is yet an Autem more behind, to make it vp full seuen.
For death is Ultima linea, (we say) Nay, there is yet an Autem more behind, to make it up full seuen.
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For, One death is worse then another. And His, was Mortem autem, the worst death of all: the death of malefactours:
For, One death is Worse then Another. And His, was Mortem autem, the worst death of all: the death of malefactors:
p-acp, crd n1 vbz jc cs j-jn. cc po31, vbds fw-la fw-la, dt js n1 pp-f d: dt n1 pp-f n2:
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and, of the worst sort of malefactors, Mortem Crucis. Nay; if He must die, let him die, an honest, a faire death. Not so:
and, of the worst sort of malefactors, Mortem Crucis. Nay; if He must die, let him die, an honest, a fair death. Not so:
cc, pp-f dt js n1 pp-f n2, fw-la fw-la. uh-x; cs pns31 vmb vvi, vvb pno31 vvi, dt j, dt j n1. xx av:
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nay Morte turpissimâ, (said they of it, that put him to it,) the foulest death of all other: nay Morte turpissimâ, (said they of it, that put him to it,) the Foulest death of all other:
uh fw-la fw-la, (vvd pns32 pp-f pn31, cst vvd pno31 p-acp pn31,) dt js n1 pp-f d n-jn:
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vs { que } mortem, mortem autem crucis. Died; and, so died.us { que } mortem, mortem autem crucis. Died; and, so died.
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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, to the Cratch: To die,
Ever the (So) the manner is more then the thing it self, in all of christ. To be born, (So) to be born, us { que } praesepe, to the Cratch: To die,
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nay (So) to die, vsque crucem, to the Crosse. Vsque naturam hominis; vsque formam Serui;
nay (So) to die, vsque crucem, to the Cross. Vsque naturam hominis; vsque formam Servant;
uh-x (av) pc-acp vvi, fw-la fw-la, p-acp dt vvi. fw-la fw-la fw-la; fw-la fw-la np1;
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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;vsque 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 vsque, so Far;
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7 So farre, as to death: 8 And to a death, so opprobrious: These Extensiues,
7 So Far, as to death: 8 And to a death, so opprobrious: These Extensiues,
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and Intensiues put together, will (I trus) make vp a perfect Propter quod. And this,
and Intensiues put together, will (I trus) make up a perfect Propter quod. And this,
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for humilitas claritatis meritum, (in the first verse.)
for humilitas claritatis Merit, (in the First verse.)
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NOw, 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.
NOw, for Claritas humilitatis Premium, (in the rest.) And, will you observe how they answer one Another? For humiliauit there, Here is exaltauit: For Ipse there; Deus, God Here: For Ipse se, Deus ipsum. He humbled himself; God exalted him.
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For humiliauit vs { que }, there:
For humiliauit us { que }, there:
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here, is exaltauit super: For, factus obediens; Here factus Domi•••. For mortem crucis, the death of the Crosse there:
Here, is exaltauit super: For, factus Obedient; Here factus Domi•••. For mortem crucis, the death of the Cross there:
av, vbz fw-la fw-la: p-acp, fw-la n1; av fw-la np1. p-acp fw-la fw-la, dt n1 pp-f dt n1 a-acp:
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Here, is the glory of God the Father. This exalting, we reduced to two. Of his person; Of his Name.
Here, is the glory of God the Father. This exalting, we reduced to two. Of his person; Of his Name.
av, vbz dt n1 pp-f np1 dt n1. d vvg, pns12 vvd p-acp crd. pp-f po31 n1; pp-f po31 n1.
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Of his Person, in superexaltauit ipsum: Of his Name, (in the rest of the verse.)
Of his Person, in Superexalted ipsum: Of his Name, (in the rest of the verse.)
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To begin, with His personall exaltation. S•per-exaltauit, is a decompound. There is, Ex, and Super, (both) in it.
To begin, with His personal exaltation. S•per-exaltauit, is a decompound. There is, Ex, and Super, (both) in it.
pc-acp vvi, p-acp po31 j n1. j, vbz dt n1. pc-acp vbz, fw-la, cc fw-la, (av-d) p-acp pn31.
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His exalting hath an Ex, whence, or out of what. His exalting hath a super, whither or whereunto.
His exalting hath an Ex, whence, or out of what. His exalting hath a super, whither or whereunto.
po31 vvg vhz dt fw-la, c-crq, cc av pp-f r-crq. po31 vvg vhz dt fw-fr, c-crq cc c-crq.
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Ex, from whence? 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; Ex, from whence? 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 humiliauit, had been and h••um, to the ground. Nay further, into the ground;
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Nay further yet, NONLATINALPHABET into the very lowest parts of it.
Nay further yet, into the very lowest parts of it.
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His exaltauit then, was from thence, from death; and not the g••es of death, (then, he was not in:
His exaltauit then, was from thence, from death; and not the g••es of death, (then, he was not in:
po31 fw-la av, vbds p-acp av, p-acp n1; cc xx dt n2 pp-f n1, (cs, pns31 vbds xx a-acp:
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) nor the iawes of death, (then he was not, quite down) but from inferiora, and interiora, the lowermost, ) nor the Jaws of death, (then he was not, quite down) but from Inferiora, and interiora, the lowermost,
) ccx dt n2 pp-f n1, (cs pns31 vbds xx, av a-acp) cc-acp p-acp n1, cc n1, dt j,
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and innermost roomes of death. From vnder the Stone; Thence:
and innermost rooms of death. From under the Stone; Thence:
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From the Dungeon, with Ioseph; From the bottome of the Danne, with Daniel; From the Bellie of the Whale, with Ionas. (All three, Types of Him) There is His, Ex.
From the Dungeon, with Ioseph; From the bottom of the Danne, with daniel; From the Belly of the Whale, with Ionas. (All three, Types of Him) There is His, Ex.
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Now then, whither? From death, to life: From shame, to glory; From a death of shame, to a life of glory.
Now then, whither? From death, to life: From shame, to glory; From a death of shame, to a life of glory.
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From the forme of a seruant; in factus obediens, to the digni•ie of a Soueraigne, in factus Dominus.
From the Form of a servant; in factus Obedient, to the digni•ie of a Sovereign, in factus Dominus.
p-acp dt n1 pp-f dt n1; p-acp fw-la n1, p-acp dt n1 pp-f dt n-jn, p-acp fw-la fw-la.
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But will ye marke againe? For, Non ficut delictum, fic donum (saith he, elsewhere.) So here, not as His humbling, so was his exalting: but more.
But will you mark again? For, Non ficut delictum, fic Donum (Says he, elsewhere.) So Here, not as His humbling, so was his exalting: but more.
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That of His humbling; was dispatched in one verse. This, of His exalting, hath no lesse then three.
That of His humbling; was dispatched in one verse. This, of His exalting, hath no less then three.
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So the amends is large, three to one. But, that is not it I meane: But this:
So the amends is large, three to one. But, that is not it I mean: But this:
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Super is not thither onely, but aboue and beyond it. From death to life. Nay, Super; more then so:Super is not thither only, but above and beyond it. From death to life. Nay, Super; more then so:
fw-fr vbz xx av av-j, cc-acp a-acp cc p-acp pn31. p-acp n1 p-acp n1. uh-x, fw-la; av-dc cs av:
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Not Lazarus life, to die againe, but life immortall: vt vitam habeat, & abundantius habeat: That, abundantius, is ••mortalitie. Not Lazarus life, to die again, but life immortal: vt vitam habeat, & abundantius habeat: That, abundantius, is ••mortalitie.
xx np1 n1, pc-acp vvi av, cc-acp n1 j: fw-la fw-la fw-la, cc fw-la fw-la: cst, fw-la, vbz n1.
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From shame to glory: onely that? Nay, Super, to the glory of the Father, that is) glory, that shall neuer fade, as all here shall.
From shame to glory: only that? Nay, Super, to the glory of the Father, that is) glory, that shall never fade, as all Here shall.
p-acp n1 p-acp n1: av-j d? uh-x, fw-la, p-acp dt n1 pp-f dt n1, cst vbz) n1, cst vmb av-x vvi, p-acp d av vmb.
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So, downeward, it was but vs { que }, had his stint, so farre, and no farther:
So, downward, it was but us { que }, had his stint, so Far, and no farther:
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vpward now, it is, Super, no stint, but higher and higher still. This day is the feast of the first fruits.
upward now, it is, Super, no stint, but higher and higher still. This day is the feast of the First fruits.
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On it, He had no more, but the first fruits of His exalting. He was exalted, but with Ionas exaltation onely, from the lower parts, to the vpper parts of the earth. On it, He had no more, but the First fruits of His exalting. He was exalted, but with Ionas exaltation only, from the lower parts, to the upper parts of the earth.
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But wee shall follow Him higher, to the exaltation of Elias, Super, aboue the clouds: Nay, Super, aboue the Starres, aboue the Heauens, and the heauens of the heauens:
But we shall follow Him higher, to the exaltation of Elias, Super, above the Clouds: Nay, Super, above the Stars, above the Heavens, and the heavens of the heavens:
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till we haue brought Him, from de profundis, to in excelsis; from the lowest parts of the earth, to the highest place in Heauen,
till we have brought Him, from de profundis, to in Excelsis; from the lowest parts of the earth, to the highest place in Heaven,
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euen to the right hand of God. And higher, we cannot goe.
even to the right hand of God. And higher, we cannot go.
av p-acp dt j-jn n1 pp-f np1. cc jc, pns12 vmbx vvi.
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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,
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,
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euen that His humiliation was acted, after the manner of an exalting (though in a meere mockerie.) For, to all their disgraces, they added this, of scorne.
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.
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They lift Him vp, vpon His Crosse, for all the world, as the Philistines did Samson, set Him aloft, betweene the two pillars, to make sport at him.
They lift Him up, upon His Cross, for all the world, as the philistines did samson, Set Him aloft, between the two pillars, to make sport At him.
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This was his exaltation. And they gaue Him a Name too, Pilates title ouer His head;
This was his exaltation. And they gave Him a Name too, Pilate's title over His head;
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And bowed their Knees; And cried, Aue Rex (a kinde of Confession.
And bowed their Knees; And cried, Aue Rex (a kind of Confessi.
cc vvn po32 n2; cc vvd, fw-la fw-la (dt n1 pp-f n1.
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This, as they performed it, was grande ludibrium; but as God turned it, it was grande mysterium. For, to earnest, God turned both.
This, as they performed it, was Grande Ludibrium; but as God turned it, it was Grande mysterium. For, to earnest, God turned both.
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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:
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:
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He Exalted His Person, in stead of the Crosse, to His owne high throne of Maiestie.
He Exalted His Person, in stead of the Cross, to His own high throne of Majesty.
pns31 vvn po31 n1, p-acp n1 pp-f dt n1, p-acp po31 d j n1 pp-f n1.
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And in stead of Pilates title, gaue Him a Title of true honour, aboue all the Titles in the world.
And in stead of Pilate's title, gave Him a Title of true honour, above all the Titles in the world.
cc p-acp n1 pp-f np2 n1, vvd pno31 dt n1 pp-f j n1, p-acp d dt n2 p-acp dt n1.
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And this, for Super-exaltauit ipsum: And so, I passe from the exalting of His person, (the amends for Mortem. ) And come to the exalting of His Name, (the amends for Crucis ) (in the latter part of the same verse.) Hee gaue him a Name.
And this, for Superexalted 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.
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For, without a Name, what is exalting? What is His Natinitie without an Epiphanie? For, to those two, may these two here well bee compated.
For, without a Name, what is exalting? What is His Natinitie without an Epiphany? For, to those two, may these two Here well be compated.
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His Resurrection, is a very Natiuitie. To it, doeth S. Paul apply the verse of the Psalme H•diè genuite, Acts 13. And this Name-giring, is as the Epiphanie; to make it apparant and knowen to the world.
His Resurrection, is a very Nativity. To it, doth S. Paul apply the verse of the Psalm H•diè genuite, Acts 13. And this Name-giring, is as the Epiphany; to make it apparent and known to the world.
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And indeed, they are things exalted or lift vp, but that they may bee in view,
And indeed, they Are things exalted or lift up, but that they may be in view,
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and notice taken of them? So that, they which be exalted, seeme not so to be, till their so being, be made publique,
and notice taken of them? So that, they which be exalted, seem not so to be, till their so being, be made public,
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and, there goe a Name of it abroad in the world.
and, there go a Name of it abroad in the world.
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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;
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;
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to spread abroad, to dilate their names. Which, euery noble generous spirit, had rather haue, then any dignitie, though neuer so high.
to spread abroad, to dilate their names. Which, every noble generous Spirit, had rather have, then any dignity, though never so high.
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For, being in their dignities, how farre will they venture; euen to ieopard dignitie, life and all:
For, being in their dignities, how Far will they venture; even to jeopard dignity, life and all:
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and all, but to leaue a glorious Name behind them? That, To giue a Name, is euen to exalt His very exaltation it selfe;
and all, but to leave a glorious Name behind them? That, To give a Name, is even to exalt His very exaltation it self;
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and to make him, that is at the highest, higher yet. A Name be gaue him:
and to make him, that is At the highest, higher yet. A Name be gave him:
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what Name? not (inter) among the famous names on earth; but (Super) omne nomen, aboue them all.
what Name? not (inter) among the famous names on earth; but (Super) omne Nome, above them all.
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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.
Here is, Super upon Super: Another Super to His Name, no less then His Person. That, above all Persons; and this, above all names whatsoever.
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And now, by this time, His Exaltation is complete, and not one (Super) to be added more.
And now, by this time, His Exaltation is complete, and not one (Super) to be added more.
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This Name, is named in the verse, and it is the Name of Iesus. Of the giuing first,
This Name, is nam in the verse, and it is the Name of Iesus. Of the giving First,
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And then of the Super of it.
And then of the Super of it.
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Of the giuing, three doubts arise. 1. How giuen Him, and others had it also? 2. How giuen Him now,
Of the giving, three doubts arise. 1. How given Him, and Others had it also? 2. How given Him now,
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and Hee had it before, euen in the wombe of his Mother? 3. How giuen Him of grace,
and He had it before, even in the womb of his Mother? 3. How given Him of grace,
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and yet Hee deserued it Propter quod.
and yet He deserved it Propter quod.
cc av pns31 vvd pn31 fw-la fw-la.
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How is this Name said to bee giuen Him, (as some speciall dignitie) and others had it beside and before Him? Iesus the Worthie, the soune of Nun. Iesus the high Priest, 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,
How is this Name said to be given Him, (as Some special dignity) and Others had it beside and before Him? Iesus the Worthy, the soune of Nun Iesus the high Priest, the son of Iosedek, (to say nothing of Iesus the son of Sirach.) They had it (it is true) but not given them by God,
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as Hee, by the mouth of the Angel, Gods deputie. But they, by men, had men to their Godfathers.
as He, by the Mouth of the Angel, God's deputy. But they, by men, had men to their Godfathers.
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As, now, we haue a Sect or Societie of Iesus: but they gaue themselues the Name: God neuer gaue it them.
As, now, we have a Sect or Society of Iesus: but they gave themselves the Name: God never gave it them.
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Hee gaue it heere, for humiliauit, a vertue they little regard:
He gave it Here, for humiliauit, a virtue they little regard:
pns31 vvd pn31 av, c-acp fw-la, dt n1 pns32 av-j vvi:
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For hee that doeth but smell of it, is, eo ipso, not meet to be of that Companie. Other maner spirits, they.
For he that doth but smell of it, is, eo ipso, not meet to be of that Company. Other manner spirits, they.
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I haue before this, told you, of foure maine differences, betweene this Iesus, and all others.
I have before this, told you, of foure main differences, between this Iesus, and all Others.
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This one now, shall serue for all.
This one now, shall serve for all.
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All those Iesu's, and euery one of them, had need of, and were glad, to lay hold of the skirts of this Iesus, to be saued by Him. (otherwise they had beene falsely so called) lost men, all.
All those Jesu's, and every one of them, had need of, and were glad, to lay hold of the skirts of this Iesus, to be saved by Him. (otherwise they had been falsely so called) lost men, all.
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And so, will bee willing, to resigne this Name to Him;
And so, will be willing, to resign this Name to Him;
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that He, may (at least) beare it, with a maine difference, from them all.
that He, may (At least) bear it, with a main difference, from them all.
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But what tell yee vs, of it now, after the Resurrection? doe not wee know, it was giuen Him, being yet in the wombe? It was so, But what tell ye us, of it now, After the Resurrection? do not we know, it was given Him, being yet in the womb? It was so,
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but by a kind of anticipation.
but by a kind of anticipation.
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For, it neuer had the perfect verifying, the full Christendome (as they say) till this day.
For, it never had the perfect verifying, the full Christendom (as they say) till this day.
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Not yet full three dayes since, they vpbraided Him with it, Iesus, a Sauiour, A wise Sauiour, and cannot saue Himselfe! For, Hee seemed to perish then, to lose His life, in their sight:
Not yet full three days since, they upbraided Him with it, Iesus, a Saviour, A wise Saviour, and cannot save Himself! For, He seemed to perish then, to loose His life, in their sighed:
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but, now, this day taking it againe, Hee shewed, Hee did but lay it downe, Hee lost it not:
but, now, this day taking it again, He showed, He did but lay it down, He lost it not:
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Hee was now Iesus indeed, able to saue himselfe: and able to saue all those, that trust Him with their saluation. So;
He was now Iesus indeed, able to save himself: and able to save all those, that trust Him with their salvation. So;
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it was neuer in kinde till now; but now, it was. But, if Hee gaue it Him, and NONLATINALPHABET gaue it Him, of grace:
it was never in kind till now; but now, it was. But, if He gave it Him, and gave it Him, of grace:
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where is the merit then, the Propter quod wee spake of, what is become of that? Safe enough, for all this.
where is the merit then, the Propter quod we spoke of, what is become of that? Safe enough, for all this.
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That, which is otherwise due, it may bee so cheerefully parted with, as if it were a franke and free gift indeed.
That, which is otherwise due, it may be so cheerfully parted with, as if it were a frank and free gift indeed.
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The Apostle, elsewhere, hath taught vs to ioyne debita and beneuolentia, in one: They will stand together well enough.
The Apostle, elsewhere, hath taught us to join Debita and Benevolence, in one: They will stand together well enough.
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In many things, wee suffer slander by the Church of Rome: In this among many;
In many things, we suffer slander by the Church of Rome: In this among many;
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as if wee pinched at Christs merit, and were loth, hee should bee allowed Himselfe to merite ought,
as if we pinched At Christ merit, and were loath, he should be allowed Himself to merit ought,
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because of this NONLATINALPHABET, that soundeth all vpon grace.
Because of this, that soundeth all upon grace.
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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.
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.
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It is not gratia adoptionis, this; the grace of adoption, (as in vs) that is, heere spoken of:
It is not Gratia adoptionis, this; the grace of adoption, (as in us) that is, Here spoken of:
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It is gratia vnionis, the grace of vnion, And that grace Christ had.
It is Gratia vnionis, the grace of Union, And that grace christ had.
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For, seeing, in the humanitie of Christ, there was not, there could not bee, any possibilitie of merit, to deserue the vniting it selfe,
For, seeing, in the humanity of christ, there was not, there could not be, any possibility of merit, to deserve the uniting it self,
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or the being assumed into the Godhead:
or the being assumed into the Godhead:
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To be so assumed, and so vnited, was that grace, we terme, the grace of vnion.
To be so assumed, and so united, was that grace, we term, the grace of Union.
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Other grace, we know none in Christ. But being once so vnited, there was in Him, to deserue,
Other grace, we know none in christ. But being once so united, there was in Him, to deserve,
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and deserue againe, and that, amply Propter quod, might then bee truely said of of Him, euery way.
and deserve again, and that, amply Propter quod, might then be truly said of of Him, every Way.
cc vvi av, cc cst, av-j fw-la fw-la, vmd av vbi av-j vvn pp-f pp-f pno31, d n1.
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This, for the giuing. But now, how is this Name, said to be aboue all names? what, aboue the Name of God? Wee may say, with the Apostle, when hee saith, God did giue it Him, it is manifest, hee is excepted, that did giue it Him. 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, when he Says, God did give it Him, it is manifest, he is excepted, that did give it Him.
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But wee need not so say.
But we need not so say.
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For, this is one of Gods owne Names. I am (saith He) and beside me, there is no Sauiour.
For, this is one of God's own Names. I am (Says He) and beside me, there is no Saviour.
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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.
How is it then given Him? Accepit vt homo, quod habebat vt Deus. What, as God, He had; as Man, He received. With His nature.
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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. To Him:
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 To Him:
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for though many Titles of the Deitie, sound, and seeme, to be more glorious: Yet, He esteemes them all, not like this:
for though many Titles of the Deity, found, and seem, to be more glorious: Yet, He esteems them all, not like this:
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Why? For no other reason, but that, they had not, nos homines, and nostram Salutem, in them.
Why? For no other reason, but that, they had not, nos homines, and nostram Salutem, in them.
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No Name He sets by, like that, wherein, with His glory, is ioyned, out safetie.
No Name He sets by, like that, wherein, with His glory, is joined, out safety.
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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. But howsoeuer, to Him:
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. But howsoever, to Him:
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To vs sure, aboue all. For no Name, doe we hold by, No name vnder heauen, giuen vs, whereby wee may be saued, but it.
To us sure, above all. For no Name, do we hold by, No name under heaven, given us, whereby we may be saved, but it.
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To vs, more worth it is, then all, yea, (I may say,) then the very name of God.
To us, more worth it is, then all, yea, (I may say,) then the very name of God.
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For, God in Him reconcileth the world; without Him, is enemie to it, and to vs:
For, God in Him reconcileth the world; without Him, is enemy to it, and to us:
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So, with this Name, there is comfort in the Name of God: without it, none at all.
So, with this Name, there is Comfort in the Name of God: without it, none At all.
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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:
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, vt remembering Nominis impleat, that he make good His own Name, show, He bears it not for nought, and so, save us:
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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:
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 esteems:
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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;
and so, of all other will lest forget. To Him then, and to us, both; it is Nome super omne Nome. And, so let it be;
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euen Suprema lex, Salus: and supremum nomen, Iesus. To saue, the highest Lawe:
even Supreme lex, Salus: and supremum Nome, Iesus. To save, the highest Law:
av np1 fw-la, fw-la: cc fw-la fw-la, np1. pc-acp vvi, dt js n1:
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And the Name of a Sauiour, the Highest Name. Let it so be, let it euer stand Highest,
And the Name of a Saviour, the Highest Name. Let it so be, let it ever stand Highest,
cc dt vvb pp-f dt n1, dt js vvb. vvb pn31 av vbi, vvb pn31 av vvi js,
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and let no name whatsoeuer, get aboue it. And so, I come to the tenth verse.
and let no name whatsoever, get above it. And so, I come to the tenth verse.
cc vvb dx vvb r-crq, vvb p-acp pn31. cc av, pns11 vvb p-acp dt ord n1.
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That at the Name of Iesus, &c. TO giue Him such a Name, is one gift:
That At the Name of Iesus, etc. TO give Him such a Name, is one gift:
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To giue Him, that for such a one, it should be reputed and taken, is another:
To give Him, that for such a one, it should be reputed and taken, is Another:
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For, giuen it may be, on His part; and not acknowledged on ours. So that, this is a new degree.
For, given it may be, on His part; and not acknowledged on ours. So that, this is a new degree.
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That God, though He haue so exalted it, yet reckons it not exalted, vnlesse we doe our parts also, vnlesse our exaltation come to.
That God, though He have so exalted it, yet reckons it not exalted, unless we do our parts also, unless our exaltation come to.
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At which words, comes in our duetie: The part, that concernes vs. Thus to esteeme it Super omne nomen, aboue all:
At which words, comes in our duty: The part, that concerns us Thus to esteem it Super omne Nome, above all:
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And in signe we so doe, to declare as much.
And in Signen we so do, to declare as much.
cc p-acp n1 pns12 av vdi, pc-acp vvi p-acp d.
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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.
And therein, He leaves us not to our selves, but prescribes the very manner of our declaration, how He will have it: Namely, these two ways.
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The Knee to bow to it; the tongue to confesse it. Now, these are outward acts, both. So then: The Knee to bow to it; the tongue to confess it. Now, these Are outward acts, both. So then:
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first we are to set downe this, for a ground; that the exalting of the soule within, is not enough. More is required by Him:
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:
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more to be performed by vs. Hee will not haue the inward parts onely, and it skilles not for the outward members,
more to be performed by us He will not have the inward parts only, and it skills not for the outward members,
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though wee fauour our Knees, and locke vp our lippes. No: Mentall deuotion will not serue:
though we favour our Knees, and lock up our lips. No: Mental devotion will not serve:
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He will haue, both corporall and vocall, to expresse it by.
He will have, both corporal and vocal, to express it by.
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Our body is to affoord her part, to His glory: And the parts of our body:
Our body is to afford her part, to His glory: And the parts of our body:
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And namely, these two, the Knee, and the Tongue. Not onely the vpper parts, the Tongue in our head:
And namely, these two, the Knee, and the Tongue. Not only the upper parts, the Tongue in our head:
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but euen the nether also, the Knee in our legge. The words be plaine, I see not how we can auoyd them.
but even the neither also, the Knee in our leg. The words be plain, I see not how we can avoid them.
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For the Knee, two things. 1. He would haue it bow. 2. He would haue it bow to His Name. Bow, first:
For the Knee, two things. 1. He would have it bow. 2. He would have it bow to His Name. Bow, First:
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For, what better way, or more proper, then by our humilitie to exalt Him, who for His humilitie was exalted? Or what way more fit, to expresse our humilitie by,
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,
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then by this signe of humblenesse? For, a speciall way it is of exalting, or making a thing high, by falling downe,
then by this Signen of humbleness? For, a special Way it is of exalting, or making a thing high, by falling down,
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and making our selues low before it. Then secondly, That God careth for our knees: wil be serued with them. Negatiuely;
and making our selves low before it. Then secondly, That God Careth for our knees: will be served with them. Negatively;
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He will not haue them bow to Baal. Positiuely, Hee wil haue them bow to Himselfe.
He will not have them bow to Baal. Positively, He will have them bow to Himself.
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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.
Wil you believe Him, if He bind it with an oath? I have sworn (Says he) by my self that every Knee shall bow to me. Isaiah 45.23.
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And wil ye make God forsworne? And it cannot be said, this is Old Testament:
And will you make God forsworn? And it cannot be said, this is Old Testament:
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For euen in the New, Rom. 14.11. These very words are applied to Christ, as meant to be fulfilled in, and to Him.
For even in the New, Rom. 14.11. These very words Are applied to christ, as meant to be fulfilled in, and to Him.
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But, this here in the Text, is more strong: that, It is assigned Him, (this honour) as a part of His reward,
But, this Here in the Text, is more strong: that, It is assigned Him, (this honour) as a part of His reward,
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for Mortem Crucis. And shall we rob Him, or take from Him the reward of His Passion?
for Mortem Crucis. And shall we rob Him, or take from Him the reward of His Passion?
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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:
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 our selves to it:
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Come, Let Vs worship, and fall down, and kneele before the Lord our maker. Come, Let Us worship, and fallen down, and kneel before the Lord our maker.
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Shall we euer say it, and neuer doe it? Is not this to mocke God?
Shall we ever say it, and never do it? Is not this to mock God?
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They in the Scripture, They in the Primitiue Church did so, did bow. And verily, He wil not haue vs worship Him like Elephants, as if we had no ioints in our Knees; He wil haue more honor of men, They in the Scripture, They in the 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,
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then of the pillars in the Church. He wil haue vs bow the knees. And let vs bow them in Gods Name.
then of the pillars in the Church. He will have us bow the knees. And let us bow them in God's Name.
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To bow the Knee, And to His Name, to bow it, For, This is another prerogatiue. To bow the Knee, And to His Name, to bow it, For, This is Another prerogative.
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He is exalted, to whose Person, Knees do bow: but He, to whose Name onely, much more.
He is exalted, to whose Person, Knees do bow: but He, to whose Name only, much more.
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But the case, is here otherwise. For His Person is taken vp out of our sight:
But the case, is Here otherwise. For His Person is taken up out of our sighed:
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all wee can doe, will not reach vnto it. all we can do, will not reach unto it.
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But, His Name, He hath left behinde to vs, that wee may shew by our reuerence and respect to it,
But, His Name, He hath left behind to us, that we may show by our Reverence and respect to it,
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how much we esteeme Him, how true the Psalme shall bee, Holy and reuerend is His Name.
how much we esteem Him, how true the Psalm shall be, Holy and reverend is His Name.
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But if we haue much adoe, to get it bow at all: But if we have much ado, to get it bow At all:
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much more shall we haue to get it done to His Name. 1. There be, that do it not.
much more shall we have to get it done to His Name. 1. There be, that do it not.
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What speake I of not doing it? There bee, that, not onely forbeare to doe it themselues,
What speak I of not doing it? There be, that, not only forbear to do it themselves,
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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.
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.
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Not to doe it at His Name? Nay at the holy Mysteries themselues, not to doe it:
Not to do it At His Name? Nay At the holy Mysteres themselves, not to do it:
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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:
Where, His Name is (I am sure,) and more then His Name, even the body and blood of our Lord Iesus christ: And those, not without His soul: Nor that, without His Deity:
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Nor all these, without inestimable high benefits of grace, attending on them.
Nor all these, without inestimable high benefits of grace, attending on them.
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And yet they, that would be glad and faine, a pardon for this life, or some other Patent, with all humilitie to receiue vpon their knees: This,
And yet they, that would be glad and feign, a pardon for this life, or Some other Patent, with all humility to receive upon their knees: This,
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so great, so high, so heauenly a gift, they straine, and make dangerous, to bow their knees to receiue it:
so great, so high, so heavenly a gift, they strain, and make dangerous, to bow their knees to receive it:
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as if it were scarce worth so much. But, it hath euer bene the maner in Christs Church, whether we offer to Him,
as if it were scarce worth so much. But, it hath ever be the manner in Christ Church, whither we offer to Him,
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or receiue ought offered from Him, in this wise to doe it.
or receive ought offered from Him, in this wise to do it.
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But to keepe vs to the Name: This is sure, The words themselues are so plaine,
But to keep us to the Name: This is sure, The words themselves Are so plain,
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as they are able to conuince any mans conscience:
as they Are able to convince any men conscience:
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And there is no writer (not of the Ancient) on this place, that I can find, (saue he that turned all into Allegories) but literally vnderstands it,
And there is no writer (not of the Ancient) on this place, that I can find, (save he that turned all into Allegories) but literally understands it,
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and likes well enough, we should actually performe it. Yet will yee see, what subtilties are taken vp, to shift this duetie?
and likes well enough, we should actually perform it. Yet will ye see, what subtleties Are taken up, to shift this duty?
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All Knees are called for, and all haue not Knees. Heere are three rankes reckoned: and two of them haue none.
All Knees Are called for, and all have not Knees. Here Are three ranks reckoned: and two of them have none.
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What is that to vs? wee haue: To vs, it is properly spoken, and wee to looke to it.
What is that to us? we have: To us, it is properly spoken, and we to look to it.
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And if this were ought, that the spirits in Heauen and Hell haue no bodies,
And if this were ought, that the spirits in Heaven and Hell have no bodies,
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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.
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.
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But the Apostle, that in another place, giues the Angels tongues, (with the tongues of men and Angels) might aswel in this place, giue them Knees: they haue one, as much as the other.
But the Apostle, that in Another place, gives the Angels tongues, (with the tongues of men and Angels) might aswell in this place, give them Knees: they have one, as much as the other.
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And in both places, humanum dicit, hee speakes to vs, after the maner of men: that we by our owne language, might conceiue, what they doe.
And in both places, humanum dicit, he speaks to us, After the manner of men: that we by our own language, might conceive, what they do.
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For, sure it is, the spirits of both kinds, as they doe yeeld reuerence, so they haue their wayes,
For, sure it is, the spirits of both Kinds, as they do yield Reverence, so they have their ways,
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and meanes, to expresse it, by somewhat NONLATINALPHABET to the Knee. They doe it their way: wee to doe it ours. And this is ours:
and means, to express it, by somewhat to the Knee. They do it their Way: we to do it ours. And this is ours:
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let vs looke to our owne then, and not busie our braines about theirs.
let us look to our own then, and not busy our brains about theirs.
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But for vs, and for our sakes, they are diuers times expressed in the Reuelation, euen doing thus, falling downe before Him.
But for us, and for our sakes, they Are diverse times expressed in the Revelation, even doing thus, falling down before Him.
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Secondly, why to this Name, more then to the Name of Christ? There want not reasons why.
Secondly, why to this Name, more then to the Name of christ? There want not Reasons why.
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Christ, is not, cannot be, the name of God, God cannot bee anointed. christ, is not, cannot be, the name of God, God cannot be anointed.
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But Iesus is the Name of God, and the chiefe Name of God (as we haue heard.)
But Iesus is the Name of God, and the chief Name of God (as we have herd.)
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The name Christ, is communicated, by Him to others, namely, to Princes: So is not Iesus: that is proper.
The name christ, is communicated, by Him to Others, namely, to Princes: So is not Iesus: that is proper.
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Ego sum, & praeter me non est alius. And euer, that which is proper, is aboue that which is holden in common.Ego sum, & praeter me non est alius. And ever, that which is proper, is above that which is held in Common.
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Christ is anointed, to what end? to be our Sauiour. That is the end, then. christ is anointed, to what end? to be our Saviour. That is the end, then.
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And euer, the end is aboue the meanes, euer the name of health, aboue the name of any medicine.
And ever, the end is above the means, ever the name of health, above the name of any medicine.
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But, when wee finde expressely in the verse, this Name is exalted aboue all names, •nd this act, limited to it, in direct wordes;
But, when we find expressly in the verse, this Name is exalted above all names, •nd this act, limited to it, in Direct words;
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••d so, this name aboue them, in this very peculiar: Why seeke we any further? Thirdly.
••d so, this name above them, in this very peculiar: Why seek we any further? Thirdly.
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What? to the two syllables, or 〈 ◊ 〉 the sound of them? What needes this? Who speakes of sound or syllables? The Text saith, doe it to the Name. The Name is not the sound, but the sense.
What? to the two syllables, or 〈 ◊ 〉 the found of them? What needs this? Who speaks of found or syllables? The Text Says, do it to the Name. The Name is not the found, but the sense.
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The caution is easie then, doe it to the sense;
The caution is easy then, do it to the sense;
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haue minde on Him, that is named, and doe His Name the honour, and spare not. Fourthly.
have mind on Him, that is nam, and do His Name the honour, and spare not. Fourthly.
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But it cannot be denied, but there hath superstition beene vsed in it. Suppose there hath.
But it cannot be denied, but there hath Superstition been used in it. Suppose there hath.
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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,
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,
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as we doe Kneeling? I trowe, not; but remooue the superstition, and retaine them still.
as we do Kneeling? I trow, not; but remove the Superstition, and retain them still.
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Doe but euen so here, and all is at an end. Indeed, if it were a taken-vp worship, or some humane iniunction;
Doe but even so Here, and all is At an end. Indeed, if it were a taken-vp worship, or Some humane injunction;
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it might perhaps, be drawen within the case of the brazen Serpent. But, being thus directly set downe by God himselfe;
it might perhaps, be drawn within the case of the brazen Serpent. But, being thus directly Set down by God himself;
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in vs, there may bee superstition; in it, there can be none. And, if it bee in vs, wee are to mend our selues;
in us, there may be Superstition; in it, there can be none. And, if it be in us, we Are to mend our selves;
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but not to stirre the act, which is of Gods owne prescribing.
but not to stir the act, which is of God's own prescribing.
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It was neuer heard in Diuinitie, that euer superstition could abolish a duetie of the Text.
It was never herd in Divinity, that ever Superstition could Abolah a duty of the Text.
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That, we set our selues to driue away superstition, it is well:
That, we Set our selves to driven away Superstition, it is well:
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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.
But it will be well too, that we so driven it away, as we driven not, all reverent regard and decency away with it also.
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And are we not well toward it? Wee haue driuen it from our head:
And Are we not well towards it? we have driven it from our head:
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for, wee keepe on, of all hands, And from out Knees; for, Kneele we may not:
for, we keep on, of all hands, And from out Knees; for, Kneel we may not:
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we vse not, (I am sure.) Sure, heed would be taken, that by taking heed, wee prooue not superstitious:
we use not, (I am sure.) Sure, heed would be taken, that by taking heed, we prove not superstitious:
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wee slippe not into the other extreame, before wee be aware: Which, of the two extreames, Religion worse endureth; as more opposite vnto it.
we slip not into the other extreme, before we be aware: Which, of the two extremes, Religion Worse Endureth; as more opposite unto it.
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For, beleeue this, as it may bee superstitiously vsed; so it may irreligiously be neglected also.
For, believe this, as it may be superstitiously used; so it may irreligiously be neglected also.
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Looke to the Text then, and let no man perswade you, but that God requireth a reuerent cariage,
Look to the Text then, and let no man persuade you, but that God requires a reverent carriage,
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euen of the body it selfe:
even of the body it self:
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And namely, this seruice of the Knee; And that, to His Sonnes Name. Ye shall not displease Him by it, feare not:
And namely, this service of the Knee; And that, to His Sons Name. You shall not displease Him by it, Fear not:
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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;
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;
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when time of neede comes, shall receiue no comfort by it. And so I leaue this point.
when time of need comes, shall receive no Comfort by it. And so I leave this point.
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For, the Knee is not all: Hee further requires somewhat, from the Tongue. And reason: For, the Knee is not all: He further requires somewhat, from the Tongue. And reason:
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That member, of all other, the Psalmist calls our glory: a peculiar wee haue, more then the beasts:
That member, of all other, the Psalmist calls our glory: a peculiar we have, more then the beasts:
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They, will be taught to bow, and bend their ioynts: Wee haue Tongues besides, to do something more, then they.
They, will be taught to bow, and bend their Joints: we have Tongues beside, to do something more, then they.
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And indeed, the Knee is but a dumbe acknowledgement, doeth but signifie implicitè: but, a vocall confession, that doeth vtter our minde plainely.
And indeed, the Knee is but a dumb acknowledgement, doth but signify implicitè: but, a vocal Confessi, that doth utter our mind plainly.
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And so, is looked for, at our hands. This hee calls, NONLATINALPHABET Three things are in it. First, NONLATINALPHABET: speake wee must, say somewhat. And secondly, NONLATINALPHABET:
And so, is looked for, At our hands. This he calls, Three things Are in it. First,: speak we must, say somewhat. And secondly,:
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doe it together, not, some speake, and some sit mute. And thirdly, NONLATINALPHABET: speake out, not whispering, or betweene the teeth; but clearely and audibly. And this is NONLATINALPHABET.
do it together, not, Some speak, and Some fit mute. And Thirdly,: speak out, not whispering, or between the teeth; but clearly and audibly. And this is.
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And it was the praise of the Primitiue Church, this, that ioyntly they did it, and alowd:
And it was the praise of the Primitive Church, this, that jointly they did it, and aloud:
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that their Amen, (as S. Hierome saith) was like a clap of thunder; And their Alleluia, as the roaring of the Sea:
that their Amen, (as S. Jerome Says) was like a clap of thunder; And their Alleluia, as the roaring of the Sea:
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And no praise it is to vs;
And no praise it is to us;
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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;
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;
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as if, (there beeing but two dueties in the Text) we meant to suppresse them both.
as if, (there being but two duties in the Text) we meant to suppress them both.
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The Knee, and the Tongue: Why the Knee first? why begins he there? They be marshalled right. The Knee, and the Tongue: Why the Knee First? why begins he there? They be marshaled right.
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For, hauing, by our Knee bowed, put our selues in minde of due regard of Him in feare and reuerence;
For, having, by our Knee bowed, put our selves in mind of due regard of Him in Fear and Reverence;
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wee are then the fitter to speake of Him, and to Him, with that respect is meet:
we Are then the fitter to speak of Him, and to Him, with that respect is meet:
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And, not bee so homely with Him, as in their gesture and speech both, some are:
And, not be so homely with Him, as in their gesture and speech both, Some Are:
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as if they were haile fellow, euen familiar with God.
as if they were hail fellow, even familiar with God.
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And all (forsooth) as they call it, to cast out the spirit of bondage. From a heart possessed with the humble feare of God, from such a heart, Confession is euer most kindly: Faith being, as the heart;
And 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, Confessi is ever most kindly: Faith being, as the heart;
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and feare being as the kings; (so the Fathers compare them:) It will get an heate,
and Fear being as the Kings; (so the Father's compare them:) It will get an heat,
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and an ouer-heate, (our saith;) if by feare, as coole ayre, it be not tempered:
and an overheat, (our Says;) if by Fear, as cool air, it be not tempered:
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But, faith and feare together, make the blessed mixture.
But, faith and Fear together, make the blessed mixture.
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The Tongue, and euery Tongue; as the Knee, and euery Knee, they to bow all, and these all to confesse. But for all that, not all alike. The Tongue, and every Tongue; as the Knee, and every Knee, they to bow all, and these all to confess. But for all that, not all alike.
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They, in heauen cast downe their crownes, and fall downe themselues of their owne accord: And confesse Him, singing, a• at His birth, and in the Reuelation diuers times.
They, in heaven cast down their crowns, and fallen down themselves of their own accord: And confess Him, singing, a• At His birth, and in the Revelation diverse times.
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They, vnder the earth doe it too, but not vltrò, are throwen downe, and euen made his footstoole. So;
They, under the earth do it too, but not vltrò, Are thrown down, and even made his footstool. So;
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downe they goe, though sore against their wills: And confesse Him too, though roaring, and as it were vpon the racke. down they go, though soar against their wills: And confess Him too, though roaring, and as it were upon the rack.
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They, on Earth, (as in the midst,) partake of both. The better sort, with the Angels, get them to their Knees, gladly;
They, on Earth, (as in the midst,) partake of both. The better sort, with the Angels, get them to their Knees, gladly;
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and cheerefully confesse Him: The rest, (as Infidels, and some Christians little better, ) are forced to fall backeward, and made, in the end to crie, Vicisti Galilaee; though they gnaw their Tongues when they haue done. So, we see our lot:
and cheerfully confess Him: The rest, (as Infidels, and Some Christians little better,) Are forced to fallen backward, and made, in the end to cry, Vicisti Galilee; though they gnaw their Tongues when they have done. So, we see our lot:
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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.
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 Isaiah, to Christ sitting in Judgement, At the latter day.
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Exalted, He shalbe, with our good wills; or whether we wil or no. Either fall on our Knees now;Exalted, He shall, with our good wills; or whither we will or no. Either fallen on our Knees now;
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or bee cast flat on our faces then: Either confesse Him Cantando, with Saints and Angels, or vlulando, with deuils and damned spirits.
or be cast flat on our faces then: Either confess Him Cantando, with Saints and Angels, or vlulando, with Devils and damned spirits.
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For the Father will bee glorified in the Sonne, by the glorious Confession, of them that yeeld;
For the Father will be glorified in the Son, by the glorious Confessi, of them that yield;
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or the glorious confusion, of them that stand out.
or the glorious confusion, of them that stand out.
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The Tongue, and euery Tongue: that is, euery Speach, Dialect, Idiome Language, in the world stand charged with this Confession. Omnis spiritus, euery spirit to giue breath; The Tongue, and every Tongue: that is, every Speech, Dialect, Idiom Language, in the world stand charged with this Confessi. Omnis spiritus, every Spirit to give breath;
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and Omnis Lingua, euery Tongue, to be as a Trumpet, to sound it forth. And, where are they then, that denie any Tongue the facultie heere graunted;
and Omnis Lingua, every Tongue, to be as a Trumpet, to found it forth. And, where Are they then, that deny any Tongue the faculty Here granted;
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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,
Or bar any of them the duty Here enjoined? That lock up the public Confessi (the chief of all other) in Some one Tongue or two,
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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;
and send forth their Supersedeas to all the rest. No, His Title Here, hath more Tongues then Pilat's on the Cross: That, had but three;
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this, hath euery Tongue, what, where, whose soeuer, none except.
this, hath every Tongue, what, where, whose soever, none except.
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A Praeludium whereof, was in the Tongues sent from Heauen, whereby, euery Nation vnder Heauen, heard, each in their owne Tongue spoken, Magnalia Dei, the glad tidings of the Gospel.
A Praeludium whereof, was in the Tongues sent from Heaven, whereby, every nation under Heaven, herd, each in their own Tongue spoken, Magnalia Dei, the glad tidings of the Gospel.
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But, though thus many Tongues, yet one Confession. Euen this: that Iesus Christ is the Lord. But, though thus many Tongues, yet one Confessi. Even this: that Iesus christ is the Lord.
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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,
And, a blessed Confessi it is (this) that Iesus (that is) a Saviour, that He, that such a one, is the Lord: that not a fleecer,
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or a flaier, but a Sauiour, hath the place: 2. That Christ, (that is) one which saueth,
or a flaier, but a Saviour, hath the place: 2. That christ, (that is) one which Saveth,
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and cureth vnctione, non punctione, with anointing, not with searing or pricking, that wee acknowledge Him, to be the Lord. Lord: before, by that He is Sonne: And now Lord againe, by vertue or His Propter quod.
and cureth unction, 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.
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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, whereof? Nay, not qualified, of such, or such a Place, Barony, County, Signiory, but Lord in abstracto. But, it we will qualify Him, we may.
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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: Hee hath the Key of Dauid, (and, Lord of these three ranks of Confessors (Here in the Verse) and of those three places and Regions, that contain them: 1. Lord of Heaven, He gave the Keys of it: 2. Lord of Earth: He hath the Key of David, (and,
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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:
if of His, of every Kingdom Else:) 3. Lord of Hell, for, lo, the Keys of Hell and of Death, Apocalypse 1.18. Of Death, to unlock the graves:
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Of Hell, to locke vp the old Dragon, and his crew, into the bottomlesse pit. A great Lord: For, whither shall one goe, to get out of His dominion? Of Hell, to lock up the old Dragon, and his crew, into the bottomless pit. A great Lord: For, whither shall one go, to get out of His dominion?
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Well, if it be, but to confesse this, that is no great matter; we wil not sticke with Him;
Well, if it be, but to confess this, that is no great matter; we will not stick with Him;
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who cannot say, Iesus Christ is the Lord? That can no man (saith the Apostle) ( say it, as it should be said,) but by the holy Ghost.
who cannot say, Iesus christ is the Lord? That can no man (Says the Apostle) (say it, as it should be said,) but by the holy Ghost.
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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.
For, confessing Him Lord, we confess more things by Him, then one. For, two things go to it. 1. S. Peter giver is one; 2. S. Paul, the other.
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Domine salua, pereo, saith S. Peter. Saue Lord, sinke: A Lord to saue. 2. Domine quid me vis ••cere? saith S. Paul. Lord what seruice wouldest thou I should doe? A Lord to serue. Saint Peters, we like well; Domine salua, pereo, Says S. Peter. Save Lord, sink: A Lord to save. 2. Domine quid me vis ••cere? Says S. Paul. Lord what service Wouldst thou I should do? A Lord to serve. Saint Peter's, we like well;
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to succour and saue vs when wee are in any danger: He shall heare of vs, then.
to succour and save us when we Are in any danger: He shall hear of us, then.
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But Saint Pauls quid me vis facere? when it comes to that, then our confession fumbles, and stickes in our teeth.
But Saint Paul's quid me vis facere? when it comes to that, then our Confessi fumbles, and sticks in our teeth.
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Nay then, 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?
Nay then, Quis est Dominus Noster? we have no Lord (we) then. So, we play fust and lose, with our Confessi; fast, At succour: lose, At service; in, At one; out, At the other?
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But what speake I of doing His wil? when, if Hee doe not ours, in each respect;
But what speak I of doing His will? when, if He do not ours, in each respect;
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if, wee haue not this or that when wee would: wee fall from confessing, and fall to murmuring.
if, we have not this or that when we would: we fallen from confessing, and fallen to murmuring.
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And it fareth with vs, not as if He were Lord, and we to doe His will:
And it fareth with us, not as if He were Lord, and we to do His will:
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but as if, wee (indeede) were the Lords, and He to doe ours: As if, there were nothing betweene vs and Him;
but as if, we (indeed) were the lords, and He to do ours: As if, there were nothing between us and Him;
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but He, to doe our turnes, and then Tu autem Domine, His Lordship were expired and at an end.
but He, to do our turns, and then Tu autem Domine, His Lordship were expired and At an end.
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Vpon the point, thus it is: wee confesse it, the wrong way;
Upon the point, thus it is: we confess it, the wrong Way;
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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:
the Lord to be Iesus: but not, Iesus to be the Lord. O Lord be Iesus: but not, Oh Iesus be Lord. O Lord be Iesus to save us:
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but not, O Iesus be Lord, to command vs. So that, all our humiliauit still, is without factus obediens.
but not, Oh Iesus be Lord, to command us So that, all our humiliauit still, is without factus Obedient.
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Ye see then, it is worth the while, to confesse this, as it should bee confessed. In this wise, none can doe it,
You see then, it is worth the while, to confess this, as it should be confessed. In this wise, none can do it,
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but by the Holy Ghost. Otherwise, for an Oretenus onely, our owne ghost will serue well enough. But that, is not it.
but by the Holy Ghost. Otherwise, for an Oretenus only, our own ghost will serve well enough. But that, is not it.
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Quid me vis facere? is it, that makes the Lord. He tels vs so Himselfe,Quid me vis facere? is it, that makes the Lord. He tells us so Himself,
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and with a kind of admiration, that any should thinke otherwise.
and with a kind of admiration, that any should think otherwise.
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How call ye me Lord (saith He) and doe not as I will you? As much to say, How call you me Lord (Says He) and do not as I will you? As much to say,
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as, It is to no purpose, though you say Domine, Domine, double it, and treble it too, it will goe for no confession: if, a factis negant come in the necke of it:
as, It is to no purpose, though you say Domine, Domine, double it, and triple it too, it will go for no Confessi: if, a factis negant come in the neck of it:
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if, Saint Pauls Quid me vis facere? be left out.
if, Saint Paul's Quid me vis facere? be left out.
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And this, is yet more plaine, by the last words of all, Namely, that this confession is so to be made, And this, is yet more plain, by the last words of all, Namely, that this Confessi is so to be made,
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as it redound to the glory of God the Father. Whose great glory, it is, that His sonne is Lord of such seruants:
as it redound to the glory of God the Father. Whose great glory, it is, that His son is Lord of such Servants:
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That men shall say, See what seruants He hath! how ful of reuerence to His Name, how free, how forward to doe His wil.
That men shall say, See what Servants He hath! how full of Reverence to His Name, how free, how forward to do His will.
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Herein is His Name much magnified.
Herein is His Name much magnified.
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As on the other side, it must needes bee euill spoken of, and that among the very heathen, when, not a Knee, got to bow ▪ when this syllable (Lord) comes out of our mouth,
As on the other side, it must needs be evil spoken of, and that among the very heathen, when, not a Knee, god to bow ▪ when this syllable (Lord) comes out of our Mouth,
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but no, Quid me vis facere? to follow it. When they see, how vnseruicelike, our seruice is;
but no, Quid me vis facere? to follow it. When they see, how vnseruicelike, our service is;
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how rude, our behauiour toward Him, and His Name, whom, we terme Lord indeed; but vse Him, nothing so:
how rude, our behaviour towards Him, and His Name, whom, we term Lord indeed; but use Him, nothing so:
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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.
But, come hither into His presence, and carry our selves Here, for all the world, as the fellow did before Augustus, of whom, Mecaenas well said: Hic homo erubescit timere Caesarem.
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And, so we, as if we were ashamed, to seeme to beare any reuerence, at all, to Him,
And, so we, as if we were ashamed, to seem to bear any Reverence, At all, to Him,
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or His Name. It would not be thus.
or His Name. It would not be thus.
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I am priuie, there is no one thing, doth more alien those, that of a simple minde refuse the Church, then this;
I am privy, there is no one thing, does more alien those, that of a simple mind refuse the Church, then this;
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that they see so vnseemely behauiour, so small reuerence shewed this way.
that they see so unseemly behaviour, so small Reverence showed this Way.
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But sure, the Apostle tels vs, our cariage there, should be such, so decent, as if a stranger,
But sure, the Apostle tells us, our carriage there, should be such, so decent, as if a stranger,
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or vnbeleeuer should come into our assemblies, the very reuerence He there seeth, should make him fall downe, and say, Verily God is among vs;
or unbeliever should come into our assemblies, the very Reverence He there sees, should make him fallen down, and say, Verily God is among us;
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to see vs, so respectiuely beare our selues; in the manner of our worship.
to see us, so respectively bear our selves; in the manner of our worship.
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This Confession that Iesus is the Lord, is to be, to the glory of God the Father: This Confessi that Iesus is the Lord, is to be, to the glory of God the Father:
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So we take it one way.
So we take it one Way.
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Or, this Confession is to be, that Iesus is the Lord to the glory of God the Father: so another way. And both wel.
Or, this Confessi is to be, that Iesus is the Lord to the glory of God the Father: so Another Way. And both well.
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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.
To confess: that He is the Lord, that all His Lordship is, not to His own glory; but to His Father's. Think not then, that Gloria filio, shall abate ought of Gloria Patrj. The Son is Lord, to the glory of His Father, and not otherwise.
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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,
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 Iupiter and Saturn. No,
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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:
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 Father's in the least degree:
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For loe, Hee is Lord to the glory of God his Father.
For lo, He is Lord to the glory of God his Father.
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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:
This is the end of His (of Christ;) And the same may be the end of all Exaltations; that a Saviour ever may be Lord, hold that place:
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And hold it, and be Lord, not to His owne, but to the Glorie of God, euen God the Father. THe end of all:
And hold it, and be Lord, not to His own, but to the Glory of God, even God the Father. THe end of all:
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And, wee must needs know and take that, with vs; for which, all this here is brought: And it is a Lesson;
And, we must needs know and take that, with us; for which, all this Here is brought: And it is a lesson;
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euen, His Discite à me; and it is a Paterne; euen, His Exemplum dedi vobis, to commend vnto vs, the vertue of the Text;
even, His Discite à me; and it is a Pattern; even, His Exemplum dedi vobis, to commend unto us, the virtue of the Text;
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the Propter quod of the Feast; euen Humilitie: Hoc erit signum, it is His signe at Christmas: As His signe then,
the Propter quod of the Feast; even Humility: Hoc erit signum, it is His Signen At Christmas: As His Signen then,
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so His Propter quod now, at Easter. So, the vertue of both Feasts: I will offer you but 3. short points touching it.
so His Propter quod now, At Easter. So, the virtue of both Feasts: I will offer you but 3. short points touching it.
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It is no humble man is set before vs here, it is the Sonne of God, and Himselfe God:
It is no humble man is Set before us Here, it is the Son of God, and Himself God:
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Et quomodo non humiliatur homo, 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. Et quomodo non humiliatur homo, coram humili God? How is not the Son of man humble, and the Son of God is? Eve for Him, to love it; for His very Person.
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And, in this vertue, He is not barely set out to vs, but in it, and by it, bringing to passe the worke of our Redemption:
And, in this virtue, He is not barely Set out to us, but in it, and by it, bringing to pass the work of our Redemption:
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Which, cannot but extraordinarily commend this vertue to vs;
Which, cannot but extraordinarily commend this virtue to us;
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in that it hath pleased God, to doe more for vs, in this His Humilitie, then euer he did in all His Maiestie:
in that it hath pleased God, to do more for us, in this His Humility, then ever he did in all His Majesty:
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euen, to saue and redeeme vs by it. To loue it, then; if not for Him, yet for the workes sake.
even, to save and Redeem us by it. To love it, then; if not for Him, yet for the works sake.
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But specially, (which is the third) for the Propter quod, in the Text: if not for the worke, yet for the Rewards sake.
But specially, (which is the third) for the Propter quod, in the Text: if not for the work, yet for the Rewards sake.
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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;
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;
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and the end of it is Exalting. That, the mother; this, the daughter:
and the end of it is Exalting. That, the mother; this, the daughter:
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all riseth from Humiliauit ipse se. Humiliamini ergo, saith S. Iames. Humiliamini ergo, saith Saint Peter; and after it there followeth still, & exaltabit vos Deus, a promise of a like glorious end.
all Riseth from Humiliauit ipse se. Be humble ergo, Says S. James Be humble ergo, Says Saint Peter; and After it there follows still, & exaltabit vos Deus, a promise of a like glorious end.
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And what saith the Apostle here? This minde (saith he) was in Christ; and it was NONLATINALPHABET, • wise mind:
And what Says the Apostle Here? This mind (Says he) was in christ; and it was, • wise mind:
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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:
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:
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euen to the glory of God the Father. This for Humilitie.
even to the glory of God the Father. This for Humility.
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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. And what? Shall we not give Some Light ••ial, of our obedience also, to aver our Confessi, 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 memoriā.
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Wil ye know, what I would haue you doe? Doe this, in remembrance of me:
Will you know, what I would have you do? Do this, in remembrance of me:
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In signe that I am Lord, doe but this: Here is a case of instance, and that now;
In Signen that I am Lord, do but this: Here is a case of instance, and that now;
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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;
even At this very present, a proof to be made. By this, we shall see, whither He be Lord or no. For, if not this;
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but, slip the collar here, and shrinke away: Si rem grandem dixisset, in a farre greater matter, how would we stand with Him,
but, slip the collar Here, and shrink away: Si remembering grandem dixisset, in a Far greater matter, how would we stand with Him,
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then? Wee were wrong before, here is the sound and syllables, (wee spake of,) here it is.
then? we were wrong before, Here is the found and syllables, (we spoke of,) Here it is.
av? pns12 vbdr j-jn a-acp, av vbz dt j cc n2, (pns12 vvd pp-f,) av pn31 vbz.
(3) part (DIV2)
99
Image 2
400
For, all is but sound and syllables, if, not this.
For, all is but found and syllables, if, not this.
p-acp, d vbz p-acp j cc n2, cs, xx d.
(3) part (DIV2)
99
Image 2
401
But of vs, I hope for better things, 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,
But of us, I hope for better things, that by our humble carriage, and obedience (At least, in this) we will Set our selves, Some Way to Exalt Him, in this His day of Exaltation: Which,
cc-acp pp-f pno12, pns11 vvb p-acp jc n2, cst p-acp po12 j n1, cc n1 (p-acp ds, p-acp d) pns12 vmb vvi po12 n2, d n1 p-acp vvi pno31, p-acp d po31 n1 pp-f n1: r-crq,
(3) part (DIV2)
100
Image 2
402
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.
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.
c-acp pn31 vmb vvi p-acp po31 n1; av vmb pns31 vvi pn31 p-acp n1 pp-f po12 n1: cc d, p-acp po31 n1 pp-f n1: cc (pc-acp vvi dt n1 pp-f dt n1) p-acp dt n1 pp-f np1 dt n1.
(3) part (DIV2)
100
Image 2
403
That so, wee may end, as the Text ends. A better, or more blessed end there cannot be.
That so, we may end, as the Text ends. A better, or more blessed end there cannot be.
cst av, pns12 vmb vvi, c-acp dt n1 vvz. dt jc, cc av-dc j-vvn n1 a-acp vmbx vbi.
(3) part (DIV2)
100
Image 2
404
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, 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,
np1, p-acp d j-vvn n1, pns31 vvb pno12, cst p-acp po31 n1 cc n1 vhz xx av-j vvn pn31 p-acp pno12: p-acp vvi dt n1 j,
(3) part (DIV2)
100
Image 2
