knees when the most of them have no such knees to bow If it should be said that those Subjects of such a King cannot pay where it is not it is sufficient that they pay what they are able but let them that are able pay the whole summe I answer this had been reasonable if the Kings command had been so but how shall this excuse the King that against his knowledge shall command all his Subjects to pay alike as well those that are not able as those that are So to say in respect of this Bowing let those that have no knees pay what they can but let those that have knees pay knees It were faire indeed if God should leave it so at libertie But how can this at quit God of want of wisdome and justice if he should command all creatures and things to bow corporall knees when he knoweth that the most of his creatures and things have no such knees to bow Seeing then that bowing of the knee cannot be taken literally I understand it of subjection and so it is taken Gen. 27. 29. Thus Isaac blesseth Jacob Let people serve thee and Nations bow downe to thee that is let them be subject to thee So Pro. 14. 19. c So in common use of speech when one saith to another that he will make him bow he meaneth that he will make him yeeld The same subjection is signified Psal. 2. 12. by the word Kisse where Rulers and Judges are commanded to kisse Christ that is to yeeld their subjection to him If then the word Kisse in that place cannot be taken properly but figuratively why should it be thought unreasonable by any to have bowing the knee here to be understood figuratively Now that bowing here is meant of subjection many correspondent places doe evidently prove it as 1 Cor. 15. 27. Hâ—b. 2. 8. Ephes. 1. 22. testified by the most judicious Primitive Fathers that write upon the said Text as also by our most eminent moderne Divines as that worthy and famous Confessor of Christ Master William Prin largely evidenceth in his learned Appendix against bowing at the Name Jesus to which I referre thee By bowing every knee of things in Heaven things in Earth and things under the Earth is understood the subjection of all things and creatures with all and every one of their powers faculties vertues and abilities will they nill they to the dominion and government of Christ There is not the least abilitie in the nature of man saith Master Gurnay but must finde a knee to bow to Christ our least muscles and knuckles inclinations and dispositions The like may be said of every creature they must bow the strength they have in every part of them to the power and dominion of Christ And in this generall sense the knee of the body properly so called is not excluded but in a proper and literall sense it is not injoyned Secondly It is to be considered what is meant by the confession of every tongue By the confession of every tongue is not meant properly and literally the vocall confession of that member which we call the tongue because every Name under Christs Name which must bow the knee must also confesse with the tongue which for the most part want tongues as well as knees By the confession with the tongue that Jesus Christ is the Lord is meant the expression and yeelding forth of the severall parts functions gifts powers and abilities of every creature both rationall and irrationall to the glory and praise of Christ the highest Lord 1. That it is understood of all kinds of creatures it is evident from the forequoted place of Rev. 5. vers. 10. where the foure Beasts and the foure and twenty Elders by whom are understood rationall creatures as Angels and men are said to extoll and glorifie Christ And it follows verse 13. that John heard all the creatures in Heaven and Earth and under the Earth and in the Sea and all that are in them to say Praise glory and honour be to the Lambe c. which creatures there are all irrationall creatures which have no proper tongues to speake and yet are said to speak the praise of Christ Even as the Heavens and the Earth are said Psal. 19. 1 2 3. to speake in all languages the praise of God their Creatour So now they shall praise Christ the great Lord and Redeemer And secondly that every part and parcell of the creature shall praise the Lord it appeares from Psal. 103. 1 2 3. where the Prophet David calles upon his Soule and all that is within him that is all the vigours and powers that are in every part of him to praise the Lord As David in every part of him praised God and the Messiah to come so shall every part of every creature either willingly or unwillingly praise and extoll the great Name of the Lord Jesus being come and advanced and in this generall sense the proper tongue of man is not excluded And thus at the last day the Friends of Christ with their wills and his enemies against their wills shall call Christ Lord Mat. 7. 22. Mat. 25. 37. 44. SECTION IV. Wherein it is to be considered what is meant by this phrase In the Name of Jesus THe Bowers at the Name Jesus to make their opinion and practise good doe thus understand in the Name of Jesus to be at the mention of the Name Jesus But I inferre that this interpretation is sensles and absurd having for it no ground or warrant from Scripture For 1. as I said before this phrase Name of Jesus is never taken for the Name Jesus or for any other Titles of our Saviour 2. Therefore In the Name of Jesus can never be taken for at the mention of the Name Jesus anywhere 3. This phrase in the Name prefixed before any of the Titles of the Deitie as in the Name of Christ Lord God c. is never taken for at the Naming of any of these Names in any part of the Old and new Testament but if any shall fasten such a sense upon it anywhere it will marre and murder the sense as indeed it doth the sense of this Text by that exposition To instance but in two places amongst many Psal. 118. 10. All Nations compassed me about but in the Name of the Lord I will destroy them would not it be a wilde sense to say At the Naming of the Lord I will destroy them So Act. 9. 29. Saul spake boldly in the Name of the Lord Jesus were it not infinitely absurd to say that he spake boldly at the Naming of the Lord Jesus Thus ridiculous will the sense be made every where where this phrase is used according to this exposition try it who will This exposition which they make of the Text is one of the maine pillars of their cause which did they not make they should loose a maine and principall ground for this their opinion and practise and therefore this failing
it signifieth God to have life within himselfe to be an everlasting being and was before the name Iesus The Name Iehovah betokens Gods incomprehensiblenes his omnipotencie his omniscience his wisdome his goodnes and all his holy Attributes and that essentially in himselfe It betokens all Gods works his worke of Predestination not onely of Election but Reprobation by which he will be also glorified Pro. 16. 4. It betokens not onely his worke of Redemption but also his works of Creation and Providence for which works sake the heavens and earth doe praise him and speake his praise in all languages Psal. 19. 1 2 3. And for which works sake we must also praise him Psal. 100. 2 3. Psal. 147. It signifieth not onely his mercy but also his justice for which also we must rejoyce and praise the Lord Psal. 58. 11 12. True it is God shews his Glory abundantly in becomming a Saviour to his people yet the Name Jehovah goes beyond the Name Iesus in the extent of his Glory It denotes Gods Glory essentially in himselfe and generally in respect of all his mightie works The name Iesus denotes his Glory onely particularly in respect of the worke of Redemption and onely by way of relation to us whom he hath redeemed Therefore the reason aforesaid remaines inviolable that if we will bow onely at that Name that denotes Gods Glory particularly onely and that doth onely respect our owne benefit in the worke of Redemption wrought for us and not at that Name that betokens his Glory essentially in himselfe and that which hath relation to all his Attributes and to all his mightie works or if we will bow onely at Gods saving name and not at all at any of his commanding Names I say the reason stands firme we love our selves above God and regard our owne benefit and salvation more than his Glory or Soveraigntie over us As if a Subject will not bow to the King but onely in regard of some great extraordinary benefit bestowed upon him it is evident that he regards himselfe more than his Majestie 2. The Angels which by the Text must bow as well as we upon the same reason of the Text cannot have respect to the benefit of Salvation They serve Christ for his Glory sake and as he is their Lord 3. And lastly Seeing Devils and Reprobates must fulfill the Text as well as we and that also upon the same reason by these mens grounds they shall be more sincere in their service than we for they must bow to him gratis and as he is their Lord but we must not bow but upon a particular benefit that Christ is become our Saviour I doe ingenuously confesse that this reason that Christ is our Saviour is a very strong reason to move us to glorifie God to the utmost with our bodies and soules being redeemed by so great a price 2 Cor. 6. 20. And seeing now that Christ for suffering death is crowned with glory and honour Heb. 2. 9. and is now glorified God and man with that glory which he had with his Father before the world began Ioh. 17. 3. It highly concernes us to glorifie him now God and Man with the glory and honour wherewith we now glorifie the Father yet it is no reason to prove that we should honour the Sonne more than the Father or the Title Iesus above other Titles of the Deitie SECTION VII MAster Page gives this reason why the name Iesus hath the preferment above other Names to be bowed to viz. because above all other Names it signifieth Christs dying and suffering I cannot say Iesus saith he but presently I am put in minde of dying Answ. 1. I deny that the name Iesus is a Name that above all other Names puts us in minde of Christs sufferings For this Name in the plaine signification of it doth not directly signifie dying Many called God their Saviour in the old Testament yet few did suppose that God should dye Many were called by the Name Iesus and many Sauiours God stirred up and yet dyed not as Saviours Christs Disciples knew him all along by the Name Iesus yet thought he had raved when he once put them in minde of his death Mat. 16. 21. But indeed the name Christ doth more fully put us in minde of Christs sufferings than the Name Iesus for Iesus signifieth a Saviour but Christ signifieth Anointed it denotes him not onely a Prophet and King but also a Priest whose office was to shed bloud therefore it directly signifieth dying God if he had pleased could have shewed his mercy without his justice but he would not He could have been a Iesus without becomming a Priest but he could never have been a Priest unlesse he had been a Iesus 2. The Consequent is to be denied for if the Name Iesus should above all other Names signifie Christs death it will not follow that therefore it is the principall name to be bowed to 1. Because they have no ground of Scripture for it 2. Because it contradicts the Text for the Name above every Name is the Name that leads us to Christs exaltation and not to his suffering For God exalted him and then gave him that name yea he is become a perfect Saviour by his Glorification What profit had it been to us if he had not overcome death therefore it is said We seee Iesus crowned with glory and honour c. Heb. 2. 9. 3. If this reason be good then we must bow at the Name Iesus written upon a wall or in a Booke or when it is thought of for so it will put us in minde of dying as well as when it is heard Then also we must bow at the name Christ heard seene or thought of because this Name doth better put us in minde of dying than the name Iesus yea we must bow also more especially when we reade in a Chapter or heare the sufferings of Christ preached to us yea at every breaking of the bread in the Sacrament or powring out of the wine we must bow because Christs death and sufferings are better so notified to us than by the Name Iesus So that there is no weight in this reason SECTION VIII SOme reason thus The fulnesse of the Godhead dwels in Christ bodily Col. 2. 9. Ergo we must bow at the Name Jesus Answ. I deny the Consequent for if the fulnes of the Godhead should so dwell in Christ as that the rest of the Persons were stripped of the Godhead which is blasphemy once to imagine there might be some shew for this reason but the whole fulnes of the Godhead dwels in every Person in the First and Third as well as in the Second Person Ioh. 14. 11. But onely here is the difference that the fulnes of the Godhead dwels in Christ onely bodily because he onely had a body ordained for him that he might be a perfect Saviour Heb. 10. 5. And because he is now glorified in that body So that
Every knee shall bow and Every tongue shall confesse Fourthly What is meant by these words In the Name of Jesus SECTION I. Wherein it is to be considered what is meant by the exalted Name of Christ signified in these words Name above BY Name above every Name cannot be meant a bare proper Name for these reasons First It is no way necessary so to understand it because Name is not generally or for the most part so taken in Scripture but in other senses Secondly Because this phrase a great Name made or given is never taken in Scripture for a bare proper Name Thirdly Because this phrase Name above another made or given is never taken in Scripture for a bare proper Name above another such Name Fourthly It is not agreeable to the analogie of the Text so to understand it My reason is this because the subjected Name in the Text must have of necessitie a correspondent Relation to Christs advanced Name otherwise the sense cannot be Logicall If then the high advanced Name of Christ in the Text be a proper Name it will follow necessarily that all the subjected Names must be proper Names also Yea themselves referre the Name Jesus to divine Names preferring it before the Titles Christ Sonne of God Jehovah c. And if it be so understood though the sense be Logicall yet is it not sound for this it will be The Name Jesus is a greater Name than the Name Christ Jehovah and so consequently above the Name Father or Holy Ghost above the Names of men as John Thomas Henry and so above the Names of all creatures and things which will make a most absurd sense which yet cannot be avoyded upon these mens grounds Againe seeing it is evident that all the subjected Names in the Text must bow to the Name above every Name If the said Name be understood of a proper Name they not excepting divine Names the sense will be this The names of Angels Devils the names of all things and creatures the names of men as Richard Thomas William yea divine Titles as Lord Christ Jehovah must bow to the name Jesus and how senslesse will this be Seeing then that the Names subjected to the Name above every Name are not the names of creatures and things subjected for they are referred in the Text to knees of things in heaven things in earth and things under the earth not to Names but the powers of things and creatures subjected as I shall hereafter demonstrate Then cannot the Name above them all be a proper name for then the sense will be this The name Jesus hath dominion over every thing and creature and every thing and creature most bow knees to the name Jesus which will be ridiculous Lastly seeing the names subjected to the Name above every Name are meant the powers and vertues of things and creatures they excepting not divine Names they must understand it also of the power of God then the sense will be this The name Jesus is above God and that God himselfe must bow knees to the name Jesus which sense will be horride and blasphemous Secondly If it were necessary to understand Name above every Name for a Name or Title yet may it not be understood of the Name or Title Jesus for these Reasons First The word Jesus doth no where in the whole new Testament signifie the bare name Jesus but onely then when it was promised by the Angel at Christs Conception Mat. 1. 21. and given unto him at his Circumcision Luk. 2. 21. where necessarily it must so signifie Secondly This phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Name of Iesus is never taken in all the New Testament where onely it is used for the name Iesus or any other titles of Christ but in other senses If any shall thinke that it is meant of the name Jesus in this place making the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be the Dative case and to agree in opposition with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because there is no Article before it I answer in sundry places of the New Testament the selfe same phrase is used without an Article and is never put in the Dative case but alwaies in the Genitive and doth no where denote the bare name Iesus as in these places amongst others Act. 2. 38. Act. 16. 18. Act. 4. 10. Col. 3. 17. Thirdly The Name above every Name is incommunicable to any creature being the onely prerogative of the Sonne of God but the name Jesus was communicated to others as to Joshuah which is the same name with Iesus Heb. 4. 8. c. Therefore it is not sound what Bishop * Andrewes and Mr * Page from him doe affirme that the name Iesus is incommunicable which though it were given by men yet they say it was not given of God who appointed none this name save Jesus Christ and therefore they say that it is greater than the name Christ because many were called the Lords Christs by Gods owne allowance as Kings and Prophets For to this I answer The name Jesus was not given to some at least without a speciall providence of God as to Joshuah who was a great Saviour and type of Christ Thus saith learned Vrsinus * Atqui inquis Parentei Ioshuae c. But thou wilt say saith he that the Parents of Joshuah when they gave him this name could not imagine that God would deliver Israel by him He answers At Deus scruit voluntatem eorum direxit But God knew it and directed their will And some are no more called the Lords Christs than others are called the Lords Saviours as Nah. 9. 27. These Saviours there are called the Lords gifts which is all one as if it had been said the Lords Saviours And whereas the name Jesus was a common name to be called by generally allowed and never reprehended in any But for the name Christ howsoever some were called the Lords Christs as Types of Christ yet no man might take the name Christ as an ordinary name to be called by without horrible blasphemy Mat. 24. 23 24. Fourthly Because the Name above every Name was given to our Saviour at his exaltation according to the plaine words of the Text But the name Jesus was given to him in the beginning of his humiliation To answer here that give signifieth to advance I reply it is not agreeable to the sense of this word in other Scriptures and it marres the phrase and sense of the Text here as I shall hereafter demonstrate Fifthly Because Jesus was advanced after his Resurrection to be Lord and Christ Act. 2. 36. And it is considerable that the Evangelists doe usually call him by the name Jesus onely in the time of his humiliation But in the Epistles of the Apostles He is most commonly called Christ not neere so often Jesus And when he is called Jesus it is very commonly with the addition of Lord or Christ
Mediatorship but also his naturall Kingdome which from all Eternitie he enjoyed with his Father to which Kingdome he is advanced to by his Father according to his humane nature and this seemes to agree with many paraled Scriptures as 1. with John 17. 4 5. where Christ prayeth after this manner I have glorified thee on earth I have finished the worke that thou gavest me to doe And now O Father glorifie me with thine owne selfe with that glory which I had with thee before the world was 2. It is proved from Heb. 1. 2. God hath in these last dayes spoken unto us by his Sonne whom he hath made heire of all things by whom also he made the worlds that is God hath advanced his Sonne according to his humane nature to be partaker of the Glory of his Divine nature who made the worlds and all things therein now to be inheritour of all things Therefore saith Mr Calvin on that place Hic honor jure debetur c. This honour is rightly due to the Sonne of God that he should have power over all things because by him all things were made 3. It is confirmed from that paralell place of Col. 1. 15 16. 4. It is evident from 1 Cor. 15. 27. where God having excepted himselfe that did put all things under Christs feete it is plaine hath excepted nothing but himselfe 5. It is manifest from Heb. 2. 6 7 8. in which place the Apostle applyes the eight Psalme to Christ where is specified the subjection of irrationall creatures yea the Apostle saith expressely there that God having put all things under Christs feete hath excepted nothing that is not put under him 6. Seeing that it is manifest that this Text of Phil. 2. 9 10. shall not be perfectly fulfilled till the day of Judgement we shall finde that other things besides rationall creatures shall be subject at that day to Christ for the Apostle shewes 1 Cor. 15. 26. that he shall destroy the last enemy which is death and Rev. 20. 13. The Sea shall give up the dead which are in her and death and hell shall yeeld up the dead which are in them 7. It may appeare from Rev. 5. 13. a place correspondent in phrase and sense to Phil. 2. 9 10. where the Holy Ghost having spoken before of all rationall creatures how they praised Christ speaks there of irrationall both sensitive and insensitive and referres them to every creature in heaven in earth and under the earth and in the Sea which creatures groaning now and travelling in paine for the sinne of man doe long for the day of redemption at which time they shall be delivered from the bondage of corruption into the glorious libertie of the Sons of God and now in their kinde they praise and glorifie Christ in hope of it but at that day shall their fullest praise and subjection be So that it seemes to me that no creature or thing is excepted but that all must bow to Christ yea indeed the Text of Phil. 2. 9 seemes to me plainly to inferre it for the Apostle speaking of all knees of things in every part of the whole universe as Heaven Earth and under the Earth seemes to except nothing from bowing to Christ And this appeares to be the judgement of Mr Calvin Omnia à coelis c. God hath subjected all things from heaven to hell to the rule and dominion of Christ And of this opinion are plainly Origen and Hierome as Bishop Babington cites them and thus judgeth Mr Edward Gurnais in his Vindication of the Second Commandement Pag. 72. SECTION 3. Wherein it is to be examined what is meant by bowing every knee BOwing the knee cannot be here taken plainly and literally for the bowing of that member of the body which is called the knee for these Reasons First If it be not so taken it is not contrary to the Analogie of Faith for 1. Bowing is applyed to the soules of men which properly cannot bow Psal. 44. 25. Our soule is bowed downe to the dust 2. It is applyed to mountaines and hilles Hab. 3. 6. Secondly Knees are taken figuratively and metaphorically in Scripture for strength power and abilitie as Ezech. 7. 17. where God threatens that when he shall arise to destroy Jerusalem he will make all hands to be feeble and all knees to be weake as water that is he will turne all their strength into extreame weaknes So when God promiseth to give strength and salvation to his people He bids them to strengthen the weake hands and confirme the feeble knees because by the hands and knees the strength is manifested the knees being as it were the Basis of the whole body which being feeble the body sinks Thirdly Because the most of the Creatures which here must bow knees yet have no proper knees to bow As Angels Devils many sensitive and all insensitive creatures And seeing that the Apostle begins with things in Heaven where in the highest Heaven are the Angels and the soules of just men made perfect In the second Heaven Starres and coelestiall Orbes In the lowest Heaven mists dewes and clouds it were senslesse to imagine that God in the first place should command these to bow proper corporall knees when they have no such knees to Bow hence I argue Whatsoever bowing is expresly required in the Text shall be performed by every creature But bowing of proper corporall knees shall not be performed by every creature yea not by most of the Creatures Ergo Bowing of proper corporall knees is not expressely required in the Text The corporall Bowers at the Name Jesus doe give this answer which indeed cannot satisfie They say that those creatures which have not corporall knees yet have something correspondent to knees and therefore doe bow after their kind and manner I reply 1. I would faine know how it is that they bow after their kinde and manner except it be by their obedience and subjection will they nill they to the dominion of the Lord Jesus 2. However they bow surely they doe not bow corporall knees therefore if such bowing be expresly commanded in the Text how shall they fulfill the Text Seeing then that the most of the creatures can fulfill the Text without bowing corporall knees it is manifest that bowing corporall knees is not expressely required in the Text Surely it would argue want of wisdome in God or great injustice if he should command his creatures that dutie which they cannot performe To illustrate it by this simile If a great King should send out an Edict to taxe every one of his Subjects both great and small with a taxe of twentie pound a man when he is not ignorant that there are thousands in his Dominions that are not able to pay twenty shillings a man would not this argue want of wisdome and justice In like manner this would argue the like imputation in God if he should injoyne all creatures and things to bow corporall
so Bishop Andrewes the Oracle of that opinion understands it yet hereby is not the Person of Christ properly denominated because so the exposition referres the whole bowing to the Name none at all to the Person and themselves confesse that to bow to the Name and not to the Person is Idolatry But they say it is done to the Person by bowing to the Name I reply to passe by the censure of such a kinde of worship for so saith Bishop * Babington an Idolater may excuse his Idolatry by this distinction of concomitancy What they say is one thing and how they expound the Text is another according to their exposition of the Text they cannot make that sense of it except they adde to the Text so that according to their owne grounds they must make the worship either vaine or Idolatrous No marvaile therefore that that judicious and learned Dr Whitakers reckoning up sundry absurd interpretations which the Papists make of the Scriptures concludes with this their interpretation of this Text from whom our superstitious-Jesu-worshippers had it as the most absurd and grossest of all and no marvaile that famous Bishop * Babington censures such to be justly given up of God to delusions to beleeve lyes because they will not search for truth Now I come to handle sundry Arguments against bowing at the Name Jesus SECTION VI EVery true interpretation of a Text especially an obscure Text must be warranted by Scripture speaking of the same matter or in the same phrases But to affirme that the Name Jesus in the Text of Phil. 2. 9 10. is the Name above every Name not onely created but divine and that therefore we must bow at the sound of that Name is not warranted by any correspondent Scriptures speaking often of the same matter Or to expound these phrases Name above Names made or given to be the advancement of a naked proper Name above such Names or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Name of Jesus to be the Name Jesus or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Name to be at the sound of the Name None of these expositions are warranted by Scripture speaking often in the same phrases Ergo Not one of these expositions which these superstitious Jesu-worshippers make the ground of their opinion and practise is a trve exposition Let the Minor be disproved if it can The Major is proved from Rom. 12. 6. If any Prophesie let him prophesie according to the proportion of faith So 2 Pet. 1. 20. No Scripture hath any private interpretation It is an infallible rule set downe by Divines for the understanding of the Scriptures Thus saith learned Zanchius Altera interpretandi Scripturas regula est c. Another Rule saith he of interpreting the Scriptures is a diligent and accurate comparing of the Scriptures which are of the same thing one with another that is that we expound the more obscure Scriptures by those that are more evident and cleere for the Scripture is an interpreter of it selfe than which a better cannot be found And this saith Austine Non ita esse interpretandum unum locum ut cum multis alijs pugnet sed ut cum multis alijs consentiat We must not so understand one place that it disagree with many others but that it agree with many others This then their interpretation above mentioned agrees with no place but disagrees with all it is therefore none of Gods Truths SECTION VII VVHatsoever Bowing is required by the Text shall be necessarily performed by every creature in Heaven in Earth and under the Earth But Bowing at the Name Jesus shall not be performed by every Creature in Heaven in Earth and under the Earth Therefore Bowing at the Name Jesus is not required by the Text The Minor is plaine for to omit now to speake of Angels Devils and dumbe creatures Bowing at the Name Jesus shall not be performed by the most men for many Nations know not Christ therefore cannot so bow all their life famous Churches do not so bow If this then be the true bowing I would faine know how and at what time they shall performe it that in this life performe it not To deny the Major is absurd for the Text is plaine that Christ is advanced to so high a Name that every creature should bow to him in that name 2. It is such a bowing as there is also a demonstration that Christ is Lord therefore if any creature shall be exempted from the bowing in the Text Christ should not be their Lord which would be derogatory to Christs honour and contrary to evident Scriptures as Mat. 28. 19. where all Power is given Christ in Heaven and Earth And Heb. 1. 2. where Christ is called Heire that is Lord of all things Whereas then some answer that though every one shall not bow at the Name Jesus yet every one is bound to doe it they ought to performe it I reply if that bowing be the duty of the Text every one of necessitie must and shall doe it To affirme then that the dutie of the Text should be done of all though it shall not is all one as to affirme that Christ should be Lord of every creature and it behoveth him so to be though he shall not If then bowing at the Name Jesus shall not be performed of all it is manifest it is not required by the Text for all Expositors hold generally that the Text shall willingly or unwillingly be fulfilled of all SECTION VIII VVHatsoever Bowing is required by the Text shall be performed by every creature at the day of Judgement But bowing at the Name Jesus shall not be performed by every creature at the day of Judgement Therefore bowing at the Name Jesus is not required by the Text The Major is confirmed by evident paralell Scriptures as Rom. 14. 10 11. Why doest thou judge and condemne thy brother We shall all appeare before the Judgement seate of Christ As it is written Every knee shall bow to me and every tongue shall confesse to me So Heb. 2. 8. The Apostle affirming there That all things are put in subjection to Christ yet saith We doe not yet see all things put under him that is perfectly which perfection shall not be till the last day The Jews shall then fully be subject to him that now scorne him Infidels shall then perfectly be subdued to him that now know him not Devils and Reprobates shall then feele their fullest destruction * Death shall then fully bow being overcome in regard of the Saints and it being in its fullest vigour in regard of Christs enemies The Saints shall then wholly bow yeelding themselves perfectly to the honour of Christ which now they cannot doe by reason of corruption * Hell and the Grave shall then bow by yeelding up their dead But what need I further illustrate this Truth it is generally acknowledged by the most and best Expositours both