none the Text Mat. 8.29 The devils cryed out saying What have we to doe with thee Iesus thou Sonne of God would suffice me For if they can call him Iesus and acknowledge him to be a Saviour though not to themselves saith the Doctor yet to others why may they not say I in the same sense bow also When you can prove that the reason in the Text is the same to all they shall bow alike all And here it is plaine you are as much out as before the duty concernes not elect men onely See my Antiteich Tract 6. All shall give an accompt of it and as their accompt is receive all Insignis ipse praeeminens Prudent Cathem Hym. 11. meritis rependet congrua SECTION VI. THe bowing at the Name Jesus because it signifieth a Saviour and not at Iehovah is a preferring our Salvation above Gods Glory Now to do so is abominable therefore it is a false opinion and an unlawfull practise The Consequent is very plaine for the Glory of God is the end of all his workes Pro. 16.4 So it must be the maine end of our workes 1 Cor. 10.33 Moses and Saint Paul preferred Gods Glory above their owne Salvation Exod. 32.32 Rom. 9.2.3 He that loves not or serves not God for Gods owne selfe but for his owne benefit is but a false and mercenary worshipper of God and shall surely misse what he seekes for Now that this practise will make that we preferre our Salvation above Gods Glory it is evident for Iehovah is the expresse Name of Gods Glory Isa 42.8 I am Iehovah saith God that is my Name and my Glory I will not give to another This Name is called Gods glo ious and fearefull Name which whosoever will not feare God will make his plagues wonderfull Deut. 28.58 But the Name Iesus is the Name that signifieth our Salvation therefore it will plainly follow if it be necessary to bow at any Name if we will bow onely at that Name that signifieth our Salvation and not at that Name that signifieth Gods Glory we love our selves above God and regard our owne benefit more than his Glory Answer Your antecedent is false for the Text saith that the bowing at the Name of Iesus is to the glory of God the Father See my Antiteich Tract 9. The endeavour to prove the consequence is lost when that is granted which is desired He that serves not God for Gods owne selfe shall misse the reward Yet you and I may as well be Donatists Anabaptists if we be carelesse of the meanes thereto and Simonians Saturnians if we should thinke that we serve God for nothing as Marcionites in deeming Gods workes unworthy of him or Cainies in denying the God of Abraham the glory of his Creatures Gods glory is the utmost end One of these or these all they must be that hold our practise of bowing doth preferre our Salvation above Gods glory I should have concluded contrary to you but let us see your ground Iehovah say you is Gods terrible Name the expresse Name of Gods glory and God will not give his glory to another Therefore we may not bow at the Name of Iesus who is our Saviour is your direct argument Is Jehovah and Iesus aliud aliud not one and the same God Here you are an Arrian or a Tritheite chuse you whether And doe you in earnest preferre the feare of God that proceeds from the sight of his terrible Judgements before the love of him which is from his goodnesse I hope you are not an American that making two Gods one good and another bad will not regard the good because he dreads the bad Who are Sonnes love God for his goodnesse and therefore will obey him but Slaves they which feare him onely for his severitie To come close unto you the Name of Iesus is set forth unto us above any other Name because all the excellencies of God are poured forth in it See my Antiteich Tract 3. p 21. It availes not to answer as some doe that Iehovah is comprehended in the Name Iesus and therefore in bowing to Iesus they also bow to Jehovah and so glorifie God For it is absurd to say that the Name Iesus doth generally include the Name Iehovah for Iehovah is of farre larger extent than the Name Iesus The Name Iehovah is the Name of Gods eternitie it signifieth God to have life within himselfe to be an everlasting being and was before the Name Iesus The Name Iehovah betokens Gods incomprehensiblenesse his Omnipotencie his Omniscience his Wisedome his Goodnesse and all his Holy Attributes and that essentialâ—y in himselfe It betokens all Gods workes his worke of Predestination not onely of Election but Reprobation by which hee will be also glorified Pro. 16.4 It betokens not onely his worke of Redemption but also his workes of Creation and Providence for which workes sake The heavens and earth doe praise him and speake his praise in all languages Psal 19.1.2.3 And for which workes 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 shewes his Glory abundantly in becomming a Saviour to his people yet the Name Iehovah goes beyond the Name Iesus in the extent of his Glory It denotes Gods Glory essentially in himselfe and generally in respâ—ct of all his mightie workes The Name Iesus denotes his Glory onely partâ—cularly 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 workes 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 Soveraigntâ—e 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 Answer It is not from the purpose to say that Iesus containes Iehovah For if it doe as divers Interpreters hold then the Name of Iehovah cannot fare the worse for our bowing at the Name of Iesus The extent of the Name Iesus in the New Testament gives full scope to that sense For who there is Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord or Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Is not Iesus He is King of Kings Lord of Lords and judgeth the whole Earth I yeeld that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as is interpreted Rev. 1.4 〈◊〉 〈◊〉
against the Scriptures This advancing of Iesus doth shew that our salvation consulted by the three Persons and undertaken onely by the second is equally to the glory of all The doctrine is frequent in the new Testament and the more the more desperate your opposition 'T is not the saying that God excepted himselfe when all things are subjected unto Jesus or that at 1 Pet. 3.21 Psal 87.27 c. Jesus is advanced over creatures onely will exeme him from the high sublimation wherein the glory of the blessed Trinity is and no where else refulgent The Father not subjecting declares equality and the Sons eminency his Fathers excellency He and the Father are one See my Antiteich Tract 9. Pag. 87.88 c. Did I now maintaine the opinion that you perswade the world I am in your ten arguments would be too senselesse to evict me How I stand my Antiteich declares And once againe I protest that if it be superstition to honour our Saviour in the sense of his Name I will by the grace of God contend to be so superstitious still But here I pray tell me who are they that doe extoll the bare Name Not the Protestants I am sure nor the Rhemists men in the Moone perhaps or else 't is a Chimaera of your owne braine What is Christs should ever be handled with respect His Name therefore for that is his and may not be separated from him Seeing then that the Name above every Name Name above every Name what it is cannot be the Name Iesus I understand it of the supereminent Glory and Power of Christ and that upon these Reasons Answer Your transition unto the positive Thesis hath at the words seeing then c. an epilogue of what you have shewed and what have you Even the reedes that Mydas Barber filled full of words The Name above every Name may for ought you have said be a bare Name and so honoured And because you cannot prove any thing against your supposall permit I pray our brethren to give the Name a sense and Worship too as the Name of Iesus That you will a man would thinke For now you understand it of supereminent glory and have reasons store for what you understand First It is no way contrary to the analogie of faith so to understand it for Name is used for Glory and eminency familiarly in Scripture as Gen. 11.4 and in common use of speech as we say Such a one hath a Name for wisedome and learning when we note him to be eminent and potent for the same Answer Nihil occultum te latet behold what Eagles eyes have you got It is no way contrary to the analogy of faith so to understand it Therefore it is so Your reason is because Name is used for glory Gen. 11.4 The sight is very dim that will be darkned with such a mist By the same argument it may be the worship or service of God For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Name signifieth Mat. 28.19 If you stand to this this is as strong against as for you But it comes againe with fresh supply at thirdly and fourthly and will be discussed then Secondly Name of God c. in Scripture doth commonly denote the Power Majesty and Glory of God and that two wayes Either implicitely or expressely 1. Implicitely when the Person of God because he is glorious and full of Majesty is onely denominated properly and evidently as Psal 5.11 Let them that love thy Name be joyfull in thee that is Let them that love thee So Psal 9.2 so Act. 3.16 even as we say to great men according to their degrees of honour Your Majesty your Grace your Honour So accordingly the Saints of God have usually spoken of God and to God and Christ in and by the Title of his Majesty Thy Name because Name Glory and Kingdome are properly his 2. Expressely when the Power and Glory of God is particularly and evidently manifested by the word Name as 1 Sam. 17.45 I come unto thee in the Name that is In the power of the Lord of Hostes So Rom. 9.17 That my Name that is My Glory may be declared So Act. 4.7 By what power or in what Name Answer At secondly you bring no more then I give you viz. that Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stil the analogy is as proper for our sense as evident for yours For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Name and the Name be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name pronounced is no lesse among the Hebrewes nor ever otherwise in any other dialect Thirdly It is more agreeable to the analogie of the Scriptures so to understand it than otherwise for first a great Name doth every where signifie the great glory and dignity of the Person Secondly Name above another doth every where signifie the Glory and Dignity of the Person having that Name above others whose names are not so great Answer Nihil veritas erubescit nisi solummodo abscondi Tertul. Valent. Truth feares nothing more then not to be in publike Abscondat se serpens quantum potest yet me thinkes your over-sight at thirdly and fourthly should make you blush This is it Having at first understood the Name above every Name to be the supereminent power and glory of Christ here you say t is more agreeable to the Text so to read it then otherwise For first and secondly or if you will avoyd the tautology let both your reasons be this one A great Name doth every where signifie the great glory and dignity of the person To grant this is to vanquish you If it signifie the glory and the dignity then t is not the glory and the dignity For Signum non est signatum the signe is not the thing signified Fourthly It must be so understood here and not for the Title Iesus because in this sense it fits the words of the Text answerable to other correspondent Scriptures for thus I reason Whatsoever Name is the gift which God gave Christ when he exalted him is the Name above every Name in the Text for so the words of the Text are God highly exalted him and gave him a name above every name But Power and Glory is the gift which God gave Christ when he exalted him according to these correspondent Scriptures Mat. 28.18 All power is given me in heaven and in earth and 1 Pet. 1 21. God raised Christ from the dead and gave him glory Ergo Power and Glory is the Name in the Text above every Name Therefore not the Name Iesus Answer Must it so be understood and not for the Name Jesus And is that your reason because power and glory is the gift which God gave Christ Mat. 28 18. 1 Pet. 1.21 'T is true power there and glorie are given unto him but power and glory are not the Name given him though his Name bee the Name of power and glory Your
Minor therefore is false for if the gift be power and glory the Apostle doth Idem per idem agere and the exaltation of the person and Name must be both one Or if the gift be power and glory I would gladly know whether created or increated Created it cannot be and be a Name above every Name If increated t is Arrianisme to say it was then given him To escape this Dilemma you have no way save with the Fathers and with us to confesse that given there is manifested His Name was declared to be the Name of power and glory that every knee might bow and every tongue confesse that Iesus Christ is Lord. See my Antiteich Tract 3. pag. 14.15 c. and the Syllogisme will be thus The Name ever which is highest advanced is the Name above every Name But the Name of Iesus is the Name highest advanced Ergo The Name of Iesus is the Name above every Name The Major and Minor are in the Text Phil. 2.9.10.11 What will you doe here 's nothing for you to act save the Colier and that you may in denying the conclusion Fifthly It is proved by the scope and coherence of the Text for there is opposed the exaltation of Christs Person to the humiliation of his Person not of the name Iesus to the name Iesus or any one Title to another The conjunction Wherefore declares a correspondency of Christs exaltation according to the distinct branches of his humiliation For the sufferings of Christ in the Text are reducible to two heads The paine of feeling and the paine of losse The paine of feeling in these words He humbled himselfe and became obedient unto death even unto the death of the Crosse The correspondent honour followes in these words Wherefore God highly exalted him The paine of losse that is his departure from his Name and Glory which is amplified in two respects 1. In regard of the excellency of the person that left his Glory He that was in the forme of God and thought it no robbery to be equall with God he became of no reputation An extraordinary matter that God should become Man that the Lord of Lords should become a servant that the God of Glory should receive shame 2. It is amplified by the measure of the Glory which he laid downe for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He emptied himselfe of his Name and dignity He left as it were no Glory remaining according to Isa 53.3 He became not onely man but a servant not a servant onely but the most despised of all servants for hee was reviled from the Pâ—ince to the abject 1 Cor. 2.8 He was numbred with Theeves and Malefactors Mat. 27.38 He had a name of repute beneath all names and reputes for Barnabas the murderer was preferred before him Iohn 18.40 See now how the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore answereth to this for it followes God gave him a name above all names that is Power and dignity above all created powers and dignities whatsoever It answers expressely to the name of power and Glory not at all to the name Iesus Thus then I argue Answer Fifthly you reason from the humiliation to the exaltation and because your fancie vanisheth without taking from or adding to the Text the Name of Iesus is denyed to be humbled lest it should prove exalted You doe well in observing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you might have done better in joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For wherefore also doth demonstrate what you care not to see viz. That he whose Person was so aviled and his Name put out by an accursed death is superexalted in both and in both by the union and for our salvation See my Antiteich Tract 1. pag. 4.5 c. You have a great deale of the humiliation here and goe a great deale further then you should For I cannot finde where Christ veiling his glory ever departed from it nor can you prove it without being an Heretike A Person there is humbled and in your way declared how I will but aske a question or two and you shall be condemned from your owne mouth Who was the Person so humbled you must answer the Sonne of God made man What was his Name you answer Phil. 2.6.10 his Name is Jesus Then Iesus was the Name so humbled and by consequence the Name so exalted For from the humiliation the argument is good unto the exaltation See my Antiteich Tract 3. pag. 16 17. c. In respect of what Name Christ by this Text suffered in the time of his humiliation in laying it downe and emptying himselfe of it in respect of that Name God his Father when he exalted him gave him a Name above every Name But Christ according to this Text in the time of his humiliation suffered in respect of his reputation and glory in laying it downe and emptying himselfe of it Not so in respect of the Name Iesus Ergo God his Father when he exalted him gave him a name above every Name according to this Text in respect of glory and dignity not in respect of the name Iesus It will thus therefore follow from the premises that seeing the Name Iesus is not the Name above every Name in the Text it cannot be the Name in which every knee should bow and seeing Christs Name of Power and Glory is that Name all knees must bow in his Name of power and Glory Answer The Minor of your imperfect Syllogisme is not ad idem secundum idem unlesse you intend that Christ in his humiliation suffered in the Name of his glory but if it be as you have taken it hitherto exclusivè it is false Nor are you nor all your Helps by all their Sophistry able to justifie it See my Antiteich Tract 3.16 c. and the Syllogisme will be thus Whatsoever was the Name most abased that is the Name above every Name exalted But the Name of Iesus is the Name which was most abased Ergo the Name of Jesus is the Name above every Name exalted The Major and the Minor are in the Text Phil. 2. I know for whose sake you will not denie the inference and be it knowne also that you have brought nothing in the negative part of this Section save falsa supposita nor other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those very dangerous in the affirmative Our assertion therefore is still good The Name of Jesus or the Name Jesus in the sense of the Name is the powerfull and glorious Name or the Name of Power and Glory super quod non est super above which there is nothing above SECTION II. Wherein it is to be considered what is meant by the subjected Name signified every name which are referred to things in heaven things in earth and things under the earth SVndry Expositors doe referre these Names to rationall creatures onely but upon my poore judgement yet submitting my selfe to better information they are to be referred to every creature and
to me So that according to the meaning of the Preposition in in their owne sense the whole phrase being expounded according to the Analogie of Faith makes against them and not at all for them Answer The Bowers say you at the Name Jesus to make their opinion and practise good doe understand in the Name of Iesus to be at the mention of the Name Iesus But I inferre that this interpretation is senselesse and absurd So doe I and having done need say no more But I must tell you that the Devill is a lyar cunning and obstinate Doe we your derided Bowers bow at the naked Name Iesus Doe we interpret the Text at the mentioning of the Name Iesus How often have you heard of this false suppositum Even so often that I could easily have beleeved your head before this time had beene purged with Helebore your braine crammed with more wit and your minde with conscientious notions But I see what colour you have lost and wish that none else might see wherewith you are intinct Yet my good will to you may not endanger me for your Vizard Looke to it I have alreadie loosed it and when this string is untyed it will drop off First you say this phrase Name of Jesus is never taken for the Name Jesus Here is petitio principii and where before you said it 't is answered before Sect. 1. Secondly in the Name of Jesus can never be taken for the mention of the Name Jesus You must put in and out what you please or will be pleased with nothing In your phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which permitted will delude At the mention of Iesus say we and so it is ad idem secundum idem Hither comes your thirdly where is idem per idem a meere dilatation of the second It is never c. that is it is no where in the Old and New Testament so taken was your sense before and it is no other here But will you yeeld if I take from you your owne Weapons Psal 118.10 All Nations compassed me about but in the Name of the Lord I will destroy them What is your sense here Even that it is wilde to say at the naming of the Lord I will destroy them Were you well when you printed this Can there be intended moâ—e by in the Name of the Lord then the bringing of the Lord in medium into the middest as Master Calvin Calvin in loc saith betweene himselfe and his enemies And is there any other way to doe that then by the faithfull mentioning of his Name Your ancient hold is downe and your new falling to the ground At Act. 9.29 Saul spake boldly in the Name of the Lord Iesus s you hold it infinitely absurd to say that he spake boldly at the naming of the Lord Iesus Is this absurd and infinitely We all know that Saint Paul was a zealous Professor and might he be stout in professing Christ and not bold at the mentioning or naming of Iesus He is very stoutly preached whom we feare to name Where is this great Challenger Were Anteus he he should never rise againe Places are frequent in the Bible to maintaine this The third Commandement admits it For there we are injoyned not to mention Iehovah in vaine if Expositors may be credited The Name of the Lord may not be heard written spoken any way handled without due respect Joh. 16.23 Whatsoever ye shall aske of the Father in my Name that is by faith mentioning me as the Mediator he shall give you Act. 5.40 not to speake in the Name of Iesus is not to make mention of Iesus either by Preaching or otherwise to his glory At our invocation even the Name of Jesus is a faithfull naming or mentioning of him not inwardly alwayes but by heart and tongue also at times unto God Eph. 5.20 c. No Christian ever denyed this and yet this with you is wilde absurd ridiculous quicquid tibi suggesserit splendida bilis what your humour pleaseth When the Dog-dayes be past a time may be found to purge you of this Choler the while your Neighing and Wincing gets nothing but Spur-gaules And let that serve for your eight frothie Lines of our building on the loose sand of vaine opinions What you desire next is shewed before that one sense of in the Name of Iesus is in analogie to other Texts The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though questionable you grant to be at who doubt it may see my Antit Tract 4. p. 29. 30. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Name of Jesus is as much as in the naming of him or when he is named And this periphrasis is usuall in the old and new Testament Gen. 1.1 In the beginning is when the beginning was 1 Thess 3.13 In the comming of our Lord is when hee commeth Your sense I grant to be true viz. That every knee shall bow to Christ and unto his glory if you exclude not the literall For beside bowing to the Person and in glory of the Person terminus a quo the whereat or bowing at the Name is expressed See my Antiteich Nor is there lesse to be minded in the words of the Prophet Psal 63.4 I will lift up my hands in thy Name that is when I call upon thee at thy Name unto thee will I lift up my hands At the hearing of a Voice we find the Disciples fell on their faces Mat. 17.6 And of Isa 45.23 Rom. 14.11 the Text at Phil. 2.10 is the full exposition See my Antiteich Tract 4. there it is resolved and the Syllogisme is this The literall sense not against nor beside but in the analogie of the truth is to be observed But the bowing at the Name or mention of Jesus is the literall sense not against nor beside but in the analogy of truth Ergo The bowing at the Name or mention of Jesus is to be observed The Major is a perpetuall canon the Minor out of your owne Quotations is demonstrated before And for helping me where you endeavoured to wound me most I remember you of a short sentence in Isocrates Isocrat Ora. ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECTION V. THus having opened the Text I will briefly gather the sense together according as it hath beene opened and shew the meaning of the Text and compare it to the exposition which they make of it and then let judgement passe upon it The sense then will be this Our Lord Iesus Christ being in the forme of God equall with God made himselfe of no reputation that is layd downe his Name and Dignity and received a Name beneath all Names and being made like unto Man and taking upon him the forme of a Servant humbled himselfe to death even to the death of the Crosse Wherefore God highly exalted him and gave him a Name above every Name that is Glory Renowne Dominion and Dignity above all things
and creatures created Powers Dignities Dominions that all things creatures powers in Heaven and Earth and under the Earth should subject themselves and all their strength vertues and abilities either willingly or unwillingly to Iesus Christ thus glorified and advanced and that they should expresse and shew forth that Iesus Christ is Lord in the glory of God the Father for so I take it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus this branch Christs exaltation will fully answer to that branch of his humiliation mentioned verse 7 where it is said that He tooke upon him the forme of a Servant and was made in the likenesse of Man but now being exalted he shall be manifested to be Lord in the Glory of God the Father Which shall be fully declared in the great Day of judgement when he shall appeare in his Glorious Name of Power and Glory And of this opinion are Ambrose and Hierome and other Fathers and Calvin and Zanchius and Piscator besides sundry other moderne Expositors doe allow of it Though the other expositions be sound viz. To the glory of God the Father because the honour of the Son is the honour of the Father Answer In the fifth Section having undertaken to give us the meaning of the Text you desire judgement and let it passe You say our Lord Iesus Christ being in the forme of God c. layd downe his Name and dignity and received a Name beneath all Names I challenge you in these words For though it be true that hee vailed his glory yet he layd not downe his Name What he ever was he remained still the Son of God Nor did he receive a Name beneath all Names though he and it were by sinners handled beneath all degrees of basenesse You goe on thus Wherefore God highly exalted him and gave him a Name above every Name that is glory above every creature Here you dealt not fairely with your Reader you say the Name given is glory must not then the Name under super above be glory too and the sense thus He hath given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory above all glory If you look into S. Chrysostome Chrysost in Loc. Phil. 2. greater Schollers then your selfe kept that analogie Nor doe the Learned except the Arrians make glory a Name which Christ had not before but say God then did set out his glory in the highest that Jesus which was a Name of scorne among men might be the highest Name in Power and glory Nay Power and glory are the essentiall vertues of his Person but the Name given him or illustrated his must denote who and what the Person is It followes that all creatures should subject themselves willingly or unwillingly with all their abilities to Iesus Christ thus gloryfied and expresse that Iesus Christ is Lord in the glory of God the Father Here you enlarge the Text and shorten it For first all creatures are not capable of this adoration Secondly you obscure by generalls what the Apostle expresseth in particulars Not denying geniculation nor open confession you wrap them up in the vertues to be expressed by creatures Thirdly not subscribing to the manner and time of the duty you make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Name redundant As if you were now afraid to let the people know that when the wind shall turne you will maintaine outward worship and and open confession lawfull and necessary The observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true and what I say of it is in my Antiteich Tract 9. Pag. 87. Your shewing also how Christs being in the glory doth answer to his being in the forme of a Servant is very good I will onely tell you what I said before Sect. 1. at the last fourthly you would come to even to confesse that Given is manifested that the Name above every Name is the Name of Power and glory and so you have in plaine termes viz. But now being exalted hee shall be manifested to be Lord in the glory of God the Father which shall be fully at last when he shall appeare in his glorious Name of power and glory There is first a manifesting of what he had no giving of that he had not Secondly his Name is of Power and glory Power and glory is not his Name And of this opinion are the Divines ancient and moderne which you have named and others see my Antiteich Tract 3. Pag. 15. 16. c. Now this exposition is full and easie making the sense cleere but the other exposition which they make makes the sense rugged and is not agreeable to the scope of the Text nor sense of other correspondent Scriptures For thus they reason Iesus Christ being in the forme of God thought it no robbery to be equall with God but made himselfe of no reputation c. Wherefore God highly advanced him and gave him a proper Name or Title above eveâ—y Name that when the Name Iesus shall be sounded out in the Church in the time of prayer or preaching for there and then say they is the place and time of this duty all things in Heaven and Earth and undeâ— the Earth should bow corporall knees A most absurd and senslesse exposition Answer Having done your exposition you give it this glosse It is full easie cleare You might have said short hard doubtfull Short chopping off the visible part of Gods Worship Hard making thâ— whole Text figurative Doubtfull not onely contradicting what you said before but opposing axiomes in divinity also and bringing in those creatures that come not within the compasse of the precept Were your mind right your meaning would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniforme and not involved To make all sure you insinuate into the Reader that our interpretation is rugged not agreeable to the scope of the Text nor sense of other correspondent Scriptures One said men are most like unto God cum vera loquuntur Sphinx Theolog. Phil. c. 24. when they speake the truth though he were an Ethnick Pythagoras spake like a Christian Take it not ill I say you here degenerate from your common profession though not from Puritanisme Doe not you know that the literall is the plaine and even sense How then can ours be rugged Yours are conscious and in my Antiteichisma who will reade may see that ours goes home with every tittle where then failes it in the Scope And you have beene taught the correspondence with other Texts why then is it private or siâ—gular The summe of our Tenet is this The Lord Jesus by the Vnion and for our Salvation was humbled wherefore also God super-exalted him and set out the Name of Jesus above every Name that for the Vnion and for our Salvation every rationall creature should bow at the Name of Jesus and every tongue confesse that Jesus Christ is Lord to the glory of
God the Father Is this it you tearme absurd and senselesse A good Souldior will not forsake his Hold for the barking of a Dog nor a true Christian desert the truth for the scoffe of a Separatist You disdaine that the Name of Iesus should be the Name above every Name Is not this Semi-Arrian-Socinianisme Were you throughly sifted would it not be found among your Traditions of Puritie that Christ suffered meerely to confirme his Doctrine and wee righteous onely in the imitation of him shall for our owne workes be exalted into glory What is the Name and that it can be no other then the Name of Iesus is at large in my Antiteichisma Next you charge us for maintaining that at the mentioning of Iesus in the Church at the time of Prayer or Preaching all things in Heaven and in Earth and under the Earth should bow corporall knees This was hammered at your owne Anvill Wee 'le admlt your sense so farre as it may concerne us we in our times and places the other in theirs And that we are limitted by the Church is no injurie to the Text Doctor Page if you would remember taught you this by a Rule of the Schooles D. Pag. Iustificat of bowing Pag. 11. That affirmative Precepts though they alwayes bind from doing the contrarie yet doe not bind us to all times and to all occasions So for Prayer and Fasting the Scripture leaveth them at large and for Prayer doth seeme to bind us to it alwayes For Saint Paul saith Pray continually 1 Thess 5.17 which is well expounded not of every time but of every opportunitie If then wee may truly and justly limit a substantiall dutie of Gods service to some certaine times though the Text seeme to enjoyne it at all times much more may we limit a circumstantiall dutie belonging unto God especially when the Text leaves it more at large At all times be the Name used reverently but in our devotions private and publike we are strictly tyed Adde this the day of the Resurrection is the day which the Lord hath made and every seventh day after is the day we sanctifie in remembrance of it Whose Person therefore and Name God on that day highly exalted we on that day and the other shew the superexaltation of his Name and Person I will note here a few absurdities which they make in the sense by this their interpretation in comparison of the cleerenesse of the former exposition leaving the most materiall absurdities to be considered of hereafter First then To understand Name above every Name for Glory and Power above all hereby is evidently set downe what Name it is that God gave to Christ viz the Name of Power and Glory But to understand Name for a proper Name to be called by it is not manifested what Name it is they say it is the Name Iesus but the Text doth not say so in that phrase as they understand it And expounding it of the Name Iesus what absurdity is this to say that God gave his Sonne that Name at his exaltation when he received it at his Circumcision This is to make God to dally wiâ—h his Son To give and take and to give againe For it is plaine that if now he had it given him it was not then in his possession Answer Now you seeme to shew how absurd we are by opposing your owne opinion to our expression First if Name above every Name be Power and Glory it is evident what Name it is that God gave unto Christ viz. the Name of Power and Glory You heard before that the Name cannot be Power and Glory Secondly the consequence is naught Notum per ignotius it makes the plaine obscure Thirdly you contradict your first minde Sect. 1. in that you expresse the Name which God gave Christ to be the Name of Power and Glory For if it be the Name of Power and Glory Iesus is it whose Vertue the Power is or else you doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to understand Name for a proper Name it is not you say manifested what it is c. No Read the Text and in the tenth Verse it is the Name of Iesus Nor is it absurd to hold that God gave his Sonne that Name at his Exaltation when he received it at his Circumcision For the giving of the Name is the manifesting and declaring of the Name as before and you have so expounded it in this Section Nor doth this make God to dally with his Sonne to give and take and give againe unlesse you will denie the gracious dispensation of the Lord. But for your prophane boldnesse with God and his Word I will not dally with you Your reason of your affirmation is in your owne words this For it is plaine if he had it now given him it was not then in his owne possession You cannot avoid Arrianisme take it how you will If of the Name of Iesus then by your saying Christ was not Iesus before the Exaltation if of Power and Glory then Power and Glory was not in his possession before Take heed you know whose bowels the impetuous blasts thrust forth Secondly When we understand Name for the Power and Glory of Christ and bowing of subjection to the Power of Christ or to Christ himselfe advanced it is shewed to whom this bowing shall be performed viz to Christ But by understanding Name for the Name Iesus and the bowing to be done at the sound thereof they onely set downe a time when the bowing shall be done but they declare not to whom it shall be done This they say at the sound of the Name Iesus every knee shall bow but they doe not manifest the Person to whom these knees shall bow Answer In your sense there is nothing at all shewed Not Bowing for as you have handled it it is an invisible any or every thing a generall yeelding without expression Not the Time for how know we when to bow if the power be not signified by some Name or signe Not the Person for he is out of our sight But to bow at the mention of Jesus not as you would to the bare Name Iesus notes the Time when Iesus is named poynts out the Person at the Name of Iesus and declares the subjection full outward and inward See my Antiteich Tract 4. and 5. Thirdly In taking in the Name of Iesus to be at the mention of the Name Iesus as they doe not plainly apply any honour to the Person so neither to the Name but it must stand but for a cypher or watch-word to give notice when the bowing shall be performed but according to this their exposition they cannot give it any honour and it is absurd to have this Name to be so highly advanced above all Names and yet not to give it honour But they will have honour to be given it therefore they will have in the Name to be understood to the Name at the mention of it And so Bishop Andrewes the
in and unto even to ascribe our justification Chrysost in loc August in Evang. Ioh. tract 41. to the onely merits of Christ For verse 4. t is so expounded As many as are justified by the Law are faln from grace And so the Fathers S. Chrysostome S. Augustine c. understand it Servi eramus sed redempti sumus to our redemption we stand and fast in this That it will bring us againe into bondage it is plaine for it will tye the service of God to every mans will be they never so vile for whensoever Iesus is Named by whomsoever if this exposition be true we must bow yea therefore it will bring guilt of sin upon the soules of every one that shall at any time heaâ—e this Name Iesus Named and not bow By this meanes Christ shall bring us into greater bondage than the bondage of the Ceremoniall Law from which he delivered his Church To this I will subjoyne another Argument It will bring the Spirit of God into bondage Therefore it is a wicked opinion I prove it from Iohn 3.8 The wind bloweth where it listeth i. c. The Spirit of God worketh when and where he pleaseth and not at our pleasure All the holy actions of a Christian are wrought by the Holy Ghost therefore by this exposition the worke of the Holy Ghost will be enthralled to the will of every man yea of vile men also Answer Your antecedent doth miscary The foresaid exposition brings us not into bondage Outward acts are limited by circumstances aâ—d according to the Scriptures the Church hath set them well Sect. 5. And the outward being nothing without the inward that including this the inward may be performed even when we heare the Name of Jesus prophaned Sect. 10. Yet if any when it is upon good occasion shew respect unto it Iustif of bowing pag. 11. D. Page will not mislike it nor shall I. Pearles should not 〈◊〉 cast before Swine but Swine may be driven from them The reverence then is to rebuke or to avoid and this comes within the compasse of bowing the knee too For that gesture may imply any outward See my Antiteich Tract 5. p. 47. If this be bondage we must give over the service of God Because we cannot live here and not live among sinners And yet living among them we partake not of unlesse we live in their sins There is no bondage then there can be none in the duty nor would the reverence be held cheape if such as you were more sparing in the light use of the Name The arguâ—ent which you subjoyne were it of force would fall by that which goes before Ioh. 3.8 The wind bloweth where it listeth the holy Spirit is free therefore bowing at the Name brings the Spirit into bondage 'T is true all holy motions and actions are from the Holy Ghost and I trow t is no unholy thing to shew even outwardly our dislike of the vile usage of Jesus And if this be bowing also how is the Holy Ghost enthralled or is not he obeyed when his will is followed Nay you enthrall the Holy Ghost or you unlesse you may be ad placitum without the controll even of the Holy Ghost are enthralled The answer which they give to this hath no weight in iâ— they make use here of this Rule Precepta affirmativa c Affirmative Precepts doe alwaies bind but not to all times Therefore say they we are not bound to doe it but when the Church orders it viz. In time of Divine Service and Sermons I reply this rule holds in those Precepts the time of performance whereof is not determined in the Word but it cannot hold in this place For as these men expound the Text the time is appoynted when this bowing shall bee performed viz. At the mention of the Name Iesus Therefore it is a sinne at any time to name it or heare it named and not to bow Gods unlimiteâ— Commands cannot be limited therefore the Church limiting it to a time could not ground it on Gods Command The Name Iesus is the same Name at one time or place as at another It cannot be proved in the whole Booke of God but when God determined a time of doing any thing but that it bound ordinarily at that time When a Master shall say to his servant at my calls you shall answeâ— and give attendance When his Master shall call and 〈◊〉 give no attendance is not he disobedient Would it be a good excuse for 〈◊〉 to tell his Master That he is not bound to waite upon him but onely 〈◊〉 the Table So if God shall say At the sound of the Name Iesus you shall bow 〈◊〉 they heare is often mentioned and will not bow doe they not breake 〈◊〉 â—â—mmand Will it be a tolerable excuse to plead that they are not 〈…〉 but onely at Church Wâ—â—n Nebuchadâ—eâ—zar made a Decree Dan. 3. that at the sound of the Cor. 〈…〉 c. a l should fall downe and worship did not he intend that this 〈…〉 all times when these Instruments should be sounded 〈…〉 the people of the Land judge Shadâ—ach Meshach and 〈…〉 of the Kings Commandement when having 〈…〉 not bow So if God should say At the sound of 〈◊〉 Naâ— Iesâ—s you 〈◊〉 all bow It is a manifest breach of the Comâ—â—â— when 〈…〉 is hea d and no bowing performed Therefore when Gods Commandement is plaine and unlimited and they say the Chuâ—ch must 〈◊〉 it they give the Church authority over Gods Word They cannot deny 〈◊〉 thâ—y must be alwayes internally reverent at the Name Iesus according to the third Commandement which injoynes inward reverence at all times when we mâ—ntion any of Gods Titles or else Gods Name shall be taken in vaine If then expression of outward reverence at the Name Iesus be also Gods command it must be performed at all times when it is mentioned or else the Name Iesus will be profaned unlesse they will have the Precepts of the Gospell lesse obligatory and binding than the Precepts of the Law They may therefore with as good reason affirme that we are not bound to be internally reverent at all times when we mention the Name Iesus or any other divine Titles but onely in the Church as not to expresse outward reverence at all times when the same Name is mentioned but onely there Answer Your reply to the rule of affirmative precepts is answered Sect. 5. Yet because you shall know the time of performing the duty is not limited by the Church alone who I beleeve hath the Spirit of God I will shew how the time is set by the Holy Ghost himselfe Phil. 2.10 the duty is injoyned at the Name of Jesus that is at the mentioning of Jesus In the next verse is declared the extent of that time And that every tongue should confesse that Iesus Christ is Lord to the glory of God the Father Doe you now know the time You are then beholding to the conjunction 〈◊〉 〈◊〉
any time he or they did but ascribe the honour of thesâ— Names unto him Now that these Names and not the Name Iesus are suffering Names I will illustrate it by this Simile Suppose the Subjects of some King whose proper Name is Iohn or Henry suppose I say his owne Subjects should hate him rise up against him and at length kill him not because he is called Iohn or Heâ—ry but because he will be their King as indeed he is I would fainâ— know in respect of what Name this King suffereth his Name Ioâ—n or Henry or his Title King no mâ—n can say it is for his proper Name but for his Kingly Title which they will not give unto him In like manner our Saviour whose proper Name is Iesus which Name others had as well as he he is God he is Christ he is King The Iewes never question him for his proper Name but they will not give him his Tiâ—les of honour they will not suffer him to reigne over them Luk. 19.27 but because he takes this due honour to himselfe they â—eproach him and kill him in all reason therefore these Glorious Names are suffering Names and not the Name Iesus Answer You doe but say that other Names suffered most in him and if you have no more ground your purchase is not great Doctor Pages reason doth not satisfie you you can prove that God proceeds not from Humilitie unto Glory can you That 's it you have undertaken but I beleeve you 'le leap off like a Hare in the Snow for feare of the Hunter Your owne may direct you and the question is in or under what Name Christ was most derided We did not we will not take the Name simply in it selfe but in its sense and in the sense he could not suffer by any other For none of his enemies acknowledged any of the other in him Jehovah or Lord Elohim or God were Names highly reverenced by them and in the Name of Messiah or Christ they expected the Kingdome They scorned not these but scorned to attribute them unto Jesus And because you cannot prove that they were abased by the Jewes you will that he made them vile himselfe For say you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himselfe of the glory of those Names Mistake not you are from your purpose unlesse you dare say he cast away his glory His emptying of himselfe was only the voluntarie assumption of our flesh And this he might doe and did and was still Lord and Christ and King But the Iewes would not give them unto him unto whom unto Iesus Then they did not scorne them but disdained that Iesus should be Lord or Christ or King Your severall places Iohn 9.22 c. confirme no more then that they did not would not acknowledge Iesus Lord and Christ And so the Skorne was still at Iesus that he should be Lord Christ King 'T was he had the paine of Losse and Feeling they hated nothing more then that he that Iesus should be Superintendent Your Supposition therefore is false For that time was not as ours You doe but suppose because you like not a King that the Jewes would have none 'T is not so they would not have this man to reigne over them Luc. 19.14 This man they hate this Jesus shall not be King whosoever be The evill that was was at the Person under his proper Name And therefore the Iewes desired Pilate not to write the King but that he said I am the King of the Jewes They expresse no ill against the Dignitie but could not endure that Jesus should be so glorious Answ 2. I deny the Consequent We are not bound to bow the knee at the sound of that Name which is the most suffering Name Neither can this Text or any other Scripture make good this reason there is nothing in the Text spoken of a bare Title but onely of the Person of our Saviour 2. The reason will be more evident if it were lawfull to reason without book for bowing at the Names God Christ or King c. than the Name Iesus for thus I reason Looke what Names Christ in the time of his humiliation layd downe and at the mention of which received disdaine and reproach it is meet that in the time of his exaltation he should receive honour at the mention of those Names rather than at the mention of that Name which he layd not downe and at the mention of which he received no disdaine and reproach But Christ in the time of his humiliation layd not downe his Name Iesus but he layd downe his Glorious Names as Lord God Christ King and at the mention of these he suffered disdaine and reproach not at the mention of the Name Jesus Therefore it is meet that Christ now in the time of his exaltation should be honoured at the mention of his Glorious Names Lord God Christ King c. rather than at the mention of the Name Iesus So we see plainly that if there were a reason in the Consequent it makes not so much for the Name Iesus as for the Names above-spoken If it be replyed that Christ having been humbled in his Name Iesus it is therefore necessary that he should receive honour in that Name being exalted I answer if their meaning be this that because Christ was called by the Name Iesus being humbled therefore he ought to be bowed to at the sound of that Name being exalted it is a senselesse reason without any proofe consequent or ground therefore let them prove it or cease ever to mention it If this were necessary why were not those Worthies Ioseph and Daniel Types of Christs humiliation as of his exaltation by a speciall appoyntment of God bowed to when they were advanced at their distinct Names of Ioseph and Daniel being so called when they were humbled In another sense it is true in Christ though it be not an ever-binding rule for he shall be alwayes honoured by the Church in that Name which shall not bee layd downe Answer You have proved nothing against the Antecedent and wee shall see as little against the consequent You are still upon the old foyle there is nothing we know spoken in the Text of a bare Title Who talkes of a bare Title save your selfe Can you endure our Saviour should have a Name and mind him in the Name If you can then doe what you can you shall never arrogate what you list But it seemes lawfull for you to reason without booke For I see here first that you know not what is the Name whether God or Christ or King c. Secondly you care not which it be so it be not Iesus Thirdly that you confound the Titles of honour with the personall Nâ—me Fourthly that you will not beleeve the Text which saith that Iesus was humbled and Iesus is exalted Fifthly that you contradict your selfe in your first part where your maine contention is that the Name is Power and Glory Sixthly that you
to the Father by mentioning of the Name Iesus onely as bow to the Father at the mentioning of this Name onely Answer Here is another some say viz. that Iesus signifies Christs Person but Christ his Office therefore rather at the one then the other I say so too But you answer that Iesus signifies the Office of a Saviour as well as Christ as you have proved Have you I know not where But if you have you have by so doing cast your selfe Remember you that throughout your whole Booke Iesus is a proper Name and here you say it is a Name of Office if then it be both it is more excellent then that which is the Name of Office onely You reply that the Name Christ doth every where denote the Person 'T is confessed before that it doth imply the Person but not that it is the proper personall Name This is not proved by you nor ever will be That there is no Scripture for this practise hath beene urged and answered often You yet reply that Christ brings us to God therefore wee must pray the Father in the Name of Christ but Scripture doth not say that therefore we must bow at the Name of Iesus There is Scripture for both and whilst neither oppose other set both stand Nor doth it follow that if we bow at the mentioning of Iesus to the Father we must pray to the Father by mentioning the Name Iesus onely For praying you know is one dutie and bowing another Prayer is our substantiall worship and bowing an outward dutie signifying the heartie submission unto God We mention Jesus carrying him before us by Faith in our prayers to the Father but doe not thinke that the mentioning of Iesus is prayer CONCLVSION I will shut up all with this Argument drawne from the Premises EVery Exposition of a Text which doth advance the Glory of God and of Christ and doth cleere the Truth without any ambiguitie and absurdity is to be preferred before such an exposition which derogateth from the Glory of God and of Christ and produceth many ambiguities and dangerous absurdities But this exposition of Phil. 2.9.10 To understand Name above every Name given to Christ of the Power Glory and Dominion of Christ above all creatures and things created Powers Dignities and Dominions Gods Name and Power onely excepted and to understand bowing of every knee in the Name of Iesus of the subjection of every creature thing dominion and power to the Glory Power and Dominion of the Lord Iesus advanceth the Glory of God and of Christ and cleeres the Truth without any ambiguitie and absurditie But on the other side To expound Name above every Name in the Text of the advancement of the Name or Title Iesus either absolutely or relatively above not onely all created Names but also above all Divine Names and Titles and secondly to understand bowing every knee of things in heaven things in earth and things under the earth in the Name of Iesus of bowing of expresse corporall knees when the Name Iesus is sounded out These expositions doe obscure the Text doe deface the Glory of God and of Christ and produce many dangerous Consequences and absurdities Therefore the fotmer interpretation of the said Text is to be preferred before the other yea is true when the other is false Answer I now perceive your three yeares croppe is unlading in your Barne Infaelix lolium is the graine he that eates with you is like to have a giddie head You have bound them up in one Cart and intend to turne them off in violence to smother me at once But looke you to your selfe my defence is made The two Minors are false what inconsistences arise from the first have beene fully discovered before The dangerous Consequences which you pretend to follow the second were as you produced them â—epelled in order And now the false acontâ—â— which you have given shall â— under the particulars of your charge apâ—eaâ—e The dangerous Consequences which the second opinion doth produce are noted in the Premises to be these Answer IN the first and second part untill you came unto the foot dolose latebas you covered your selfe with all the Sophistrie you and your friends could make Here in the close aperte saevis your rage is open With what before you vainely supposed you now most impiously charge the Church And so impudently that had I answered all your reasons with no I would have said to your absurdities nothing For the very recitation of them is sufficient refutation But there are a sort that looke onely at the head and foot or having seene the Front and Rere care not though the body be of Puppets To make them more warie I have broken your forces hither and will not desist till these Vipers heads that eate their way out of the mothers sides be crushed under my feet 1. In respect of the whole Trinitie 1. IT confoundeth the Persons of the Trinitie Part 1. Sect. 9. Part 1. Sect. 1. 2. It will make all Names and Titles of the Trinitie and Deitie as Lord God Christ Iehovah Father Holy Ghost to bow knees to the Name Jesus Answer 1. Bowing at the Name is the evident token that not seperating any Person we distinguish every one in the Sacred Trinitie Not dividing one into three we discerne three in one 2. It sheweth that the Name of Iesus is the fullest expression of God unto us not that Names make knees where none are Who have knees and know the Name should observe a time and how 2. In respect of God the Father Part 2. Sect. 3. Part 1. Sect. 20. 1. It makes him inferiour to his Sonne and to bow to his Sonne 2. It accuseth him of crueltie and injustice in appoynting such a worship to most of his Creatures in whom he hath not created Power of performance Part 1. Sect. 13. 3. It maketh him to regard things of lesse importance and to neglect the weightier Answer 1. 'T was never nor ever will there be an errour that shall set the Sonne above the Father The Father and the Sonne being one the Father cannot be highly advanced save by the high advancement of his Sonne 2. This dutie reacheth no more then are capeable thereof Angells and men good and bad have the obedientiall facultie that way to declare Gods exceeding Mercie and his severe Justice 3. It doth not make God doe any thing but shewes that hee who cares for the greater leaves not the lesse to our wills Hee will have the whole man or no part of him 3. In respect of God the Sonne Part 1. Sect. 12. 1. It attributes unto him a Name which they say is above every Name yet without power and authoritie making it onely the proper Name Iesus which others had as well as he Part 2. Sect. 5. 2. It overthroweth the dutie of the Text to Angells Devils and Reprobates or else it will make Christ a Saviour to them yea it will make
c. in your Kalender are without the Apostles Scope as not having any faculty to this reasonable service of God See my Antiteich Tract 6. pag. 53. c. The Major and Minor in your Syllogisme are both false Gigni de nihilio nihilum Pers Sat. 3. of nothing nothing's got The corporall Bowers at the Name Iesus 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 kind and manner except it be by their obedience and subjection will they nill they to the dominion of the Lord Iesus 2. However they bow surely they doe not bow corporall knees therefore if such bowing be expressely 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 aruge want of wisedome in God or great injustice if he should command his creatures that duty 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 twenty 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 wisedome and justice In like manner this would argue the like imputation in God if he should injoyne all creatures and things to bow corporall 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 sum I answer this had beene reasonable if the Kings command had beene 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 liberty But how can this acquit God of want of wisedome 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 Answer What 's there is little to the purpose Vnde habeas quaerit nemo If some have said I doe that Angels have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Knees They have no Knees visibly corporall as ours are yet invisibly corporall they have in analogie to ours Your Simile therfore of a great King c. argues no want of wisedome or injustice in God but presumption in you that not knowing the reason of all things dare so argue and contempt in you that have Knees and will not bow For the creatures which God hath bound to this duty have potentium obedientialem for the performance See my Antiteich Tract 6. 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 Iacob 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 Iudges 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 Heb. 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 Iesus to which I refer 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 abilities will they nill they to the dominion government of Châ—ist There is not the least ability in the nature of man Vindication of the second Commandement Pag. 72. saith M Gurnay but must find 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 Answer What you cannot prove not to be you will to be something For Gen. 27.29 bowing is subjection so is it Prov. 14.19 so is Kissing Psal 2.12 so 1 Cor. 15.27 Heb. 2.8 Eph. 1.22 all things are subject unto Christ Hoc est quod palles Did the studie for this make you pale And did it make Master William Prynne a worthy and famous Confessor too I have knowne men at losse by their paines if you are conscious be more carefull or no more publike I have in earnest searched all your quoted places and finde not the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Isay 45.23 or Psal 95.6 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rom. 14.11 or Eph. 3.14 or Phil. 2.10 used in any of these places And I affirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferres such a bowing as yeelds an outward expression and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth intimate no other nor doth Master Gurnay in your citation gaine-say this Your Crack of the most judicious primitive Fathers is but a Crack See my Antiteich Tract 5. and cry out upon your Creditors 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 Iesus 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 irrationall to the glory and praise
shall not be perfect till the last day Is there a present equity shall it begin here be fulfilled hereafter and is it not a duty at the last A perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your lucke is better then your art if you reconcile these Nor doth your saying that servants shew not their subjection by bowing at their Masters Name nor Wives at their husbands infringe the learned Doctors tenet but makes you ridiculous Is their any comparison betweene the highest Name of God and the Name of sinfull man Yet a good Servant will honour the Name of his Master and a loving Wife the Name of her husband In what high esteeme then ought his Name to be that gave himselfe to save sinners But you will teach D. Page to speake to the purpose will you very well yet you understand not what you speake He said as you expresse before It shall be true of all knees then but it must be verified of some knees now You affirme that becaâ—se all creatures declare their subjection by bowing at the Name Jesus at the last day accordingly wee must now witnesse our subjection This is right to you and not the other Would you have all men say in Saint Egidius Have you done any more then put the same sense into other and more words See here is nothing save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fallacie of a babbler And your babble runs to make the more ignorant beleeve that the duty shall not be performed at the generall day and therefore ought not to be regarded now Yet I can tell you that faith shall not be in life eternall yet who will come there must beleeve here Some to whom I have put this Argument and finding it too hot for them stand to it to affirme that bowing at the Name Iesus shall be fulfilled at the day of Iudgement but they cannot prove it otherwise than by seeking shelter at this Text. If any such assertion shall ever come in Print Affirmanti incumbit probatio I am confident that every judicious Reader will smile at it if not grieve to see the wilfulnesse of such men that rather than they will yeeld to the truth will justifie such dangerous Paradoxes I will therefore by Gods assistance encounter with it and I thinke I shall upon better reasons disprove it than they can ever prove it Answer Have you put it to some who are they But if you have are you sure it was too hot for them What too hot because they take shelter at the Text Is not this enough whilest it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the morall truth of the third Commandement and our Lords first Petition If there were no more to be said then this this would be opprobrium negantis and make the impartiall Reader imbase you for your peremptorie denyall You have the congruence of the phrase Sect. 4. and if you would have more see my Antiteich Tract 6. p. 61. 62. When this is compared with that it will be so cleare from the hazard of a dangerous paradox that any man save he that loves wrangling will say you are jurgii seminator You thinke you shall disprove it doe if you can and when you cannot let your excellencie be seene in petulant denying most First There is no Scripture for it and it is in no wise to be imagined that so many cleere Scriptures speaking so fully and plainly of the Iudgement day and of the deportment of those that shall then appeare should say nothing of this ceremony of bowing at the Name Iesus if it were then to be done Answer Is there no Scripture for it No Is Phil. 2.10 no Scripture And are there not many Texts in congruitie with it See 2 Thess 1.10.12 where it is said That in the Day of Judgement the Name of our Lord Jesus shall be glorified in us and wee in him All Expositors understand Isa 45.23 Rom. 14.11 of the generall Day too and in both those places the very same word is used in the first by the Septuagint in the second by the Apostle which is here But if there were no other Text for it can any be produced against it Any or nigh so cleare as there are many for it If there be I will yeeld all Secondly To what end shall the Name Iesus be sounded out at that day that all shall bow at the sound of it When he shall then appeare in his most glorious Name of Power and Glory when he shall not come as a Iesus to the most that shall then bow but a Lord to all and so shall all call him Mat. 25.37.44 Answer Is this a Disproofe a Demand rather Be it what you will it seemes you are ignorant and would be informed Reade the 11. Verse of Phil. 2. and there it is plaine that every tongue shall confesse that Jesus Christ is Lord to the glory of God the Father That is the end and there is open confession I 'le warrant For the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies speaking out See my Antiteich Tract 7. Tract 9. That 's the utmost end and the other is in respect of our selves because there is no other Name wherein we are saved Act. 4.12 Your argument That Christ shall come as Lord to all therefore not as Iesus is very false and the simple people are abused by your misapplying the Text Mat. 25.37.44 For who is Lord save Jesus And Jesus being the Saviour of us is the confounding Jesus of his and our enemies Thirdly It is absurd to imagine that the Holy Ghost would describe the perfection of Christs Kingdome onely by such a gesture as a child can perform at the mention of his Father Answer You are very childishly absurd in your asseveration We are not of those Heretikes to whom as Saint Chrysostome sayes the bowing of the knee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full glory of Christs Kingdome This is of not all the perfection it hath Fourthly Bishop Andrewes On Phil. 2.9.10 the late Father of the coâ—porall bowing at the Name Iesus will confute it by a saying of his He is exalted to whose Person knees doe bow His Person is taken out of our sight all that wee can doe will not reach to it but his Name he hath left behind him to us that we may shew by our reverence and respect to it how much wee estâ—eme him If then we must now bow to the Name because the Person of Christ is out of our sight then it followes that when Christ shall manifest his Person there will be no time or place for bowing at the Name But by the Bishops reason seeing he acknowledgeth the fulfilling of the Text at the day of Iudgement it will follow that Christ shall send out his Name at that day to have it sounded out that all should bow at it and not come himselfe in Person or else if then he come in Person he must leave his Name behind him and so
〈◊〉 〈◊〉 〈◊〉 and When we are openly to confesse that Jesus Christ is Lord to the glory of God the Father then it is required of us and no man will deny that the time of divine Service is the speciall time for confession Then when it may be done to the glory of God when God speakes to us and we unto God should this duty appeare then we may be sure of it And then if you will have your owne Simile of a Master and his servant hold you should performe the duty your selfe or else you doe then as truly breake the decree of God and Canon of his Church as the three Children did the Law of Nebuchadnezzar For though grace be in the Gospell yet the precepts thereof are binding as the Law yea they fulfill the Law In the very performance of this one duty is expressed our observance of the first Table a faithfull acknowledging of the true God an humble worshipping of him a reverent usage of his holy Nâ—me and the sanctifying of his Sabbath in due obedience See my Antiteichesma Secondly I reply If we are not bound to performe the duty of the Text but but by direction and command from the Church By what authority shall the damned in hell doe it who must yet fulfill the Text as well as wee there is no Church government in hell or will they have them doe it by direction from the Canon into what unspeakeable snares doe these men run into by this opinion * Surely devils and reprobates will be beholding to these men if they can make their opinion good for unlesse they should fulfill the Text they should not be damned they have no canon to make them to doe it and they are very fooles if they will make a canon to damne themselves Answer The Church reproves the contempt of the duty directs the more ignorant in the true sense of the Text but t is the Text that commands all And this all commanding makes it not a precept of the Church but shewes that it is her duty to looke to the performance on her part She goes no further then shee by her warrant ought to rebuke the negligent and contemptuous You would seeme wittie but indeed are more then idle in demanding by what authority the damned bow and what Church-goverment is in Hell Take heed of jeering Scorners God will laugh to scorne the same power compells the damned that saves us and if you are curious to know what Church-government is there you may goe and seâ— For I know not who can tell you For whosoever descends thither Greg. Moral 9. nequam ulterius ad hanc lucem redibit comes no more hither Goe play your Master peece preach your poltie unto them our Church expatiats not her owne bounds the Canons she makes not against nor beside the Text may not be resisted without damnation Rom. 13.2 Your marginall scoffe is imputed to your silly impudence For he that catcheth vaine things hath ever the face to cast them forth as vainly Again they make the Church a perpetuall Person the duty never to be ended by this their exposition For these two clauses of bowing the knee and confession with the tongue that Iesus Christ is the Lord are coupled together by a conjunction copulative as duties to be done together both must be done in the Name of Iesus Therefore as they understand at the Name Iesus and undâ—rding bowing the knee plainly and properly they must of neâ—essity understand confession with the tongue that Iesus Christ is Lord plainly also and literally See then what worke they will make of it The Naming of Iesus will call for a bowing of the knee at the sound of it and also at that time a vocall confession with the tongue that Iesus is the Lord. In which confession Iesus being againe Named will call for a new bowing and confession and so it will come over and over againe never to be ended this snare they cannot possibly avoyd by their so expounding the Text. Answer You come againe and against your selfe againe Can humility make the Church a Prison Bowing is the ceremony and were it more in use would no more captive us then putting off the hat or uncovering the head did the Corinthians 1 Cor. 11.4 Your Confessour M. William Prinne hath granted this to be a duty of the Text and as this hath its time the time of praying or prophesying so hath the other as before And had you dealt conscionably with your Reader the reason you give would confute your selfe Take the whole Text and you shall be judge The bowing of the knee and confession of the tongue ought to be at such time wherein God may take his glory of knee and tongue Either of them in such a time but not alwayâ—s both together when they may the better Here then is no ill worke no snare The tongue is not bound to speake out whensoever the Knee doth bow though when the tongues confession it That JESVS CHRIST is Lord the knee may and ought to insinuate the same to the glory of God the Fa her You may see my Antiteich Tract 7 p 66. and be satisfied there Laert. l. 6. if you will not as Diogenes said to the boy casting stones at thâ— Gibbet I doe to you Eugo continges aliquando scoâ—um SECTION XII WHatsoever Exposiâ—ion of a Text shall diminish weaken and Eclipse the Glâ—ry and Maâ—esty of Christs Kingdome is false blasphemous and abominable But the aforesaid Exposition doth so I will prove that it doth in sundry respects First When we understand Name above every Name for the Power and Dominion of Christ over all creatureâ— and things by this Exposition the high Dignity of Christ specified in these words God highly exalted him is amplified and enlarged and thus it answers o her Scriptures as Ephes 1.20.21 where in the twenty veâ—se the high honour of Christ is set down in these words He raised him from the dead and set him at his right hand in heavenly places which words answers to these words in Phil. 2.9 God highly exalted him Then it followes vers 21. Far above all principalities and powers and every name that is named which is a farther amplification of Christs Honour and fitly answers this phrase in Ephes 1.21 God gave him a Name above every Name Againe This answers paâ—ly to Daniels advancement who was a type of Christ Dan. 2.48 Where it is said that the King made Daniela great Man and gave him great gifts which is as much as if he had said according to the words of Phil. 2.9 He highly exalted him Then it followes that he made him Ruler over the whole Province of Babylon and chiefe of the Governours of all the wise men in Babylon which is an amplification of Daniels honour and it is as much as if it had beene said he gave him a Name above all the Names of the wise men in Babylon On the other side By understanding
man ought ever to submit unto Christ and whilst it doth it makes him ever Lord. Yet I beleeve that on the Lords Day we should be fuller in the Lords service then on the other At that time t is specially set at that time then and at other times when God may take his glory What you allow Christ doth not appeare that we respect him is expressed Though not so well as heart doth wish yet with lesse hypocrisie then the practises of your Sect will permit Whose scandalous lives trouble you I know not your termes are generall Are all that observe the Text and Canon and none of your side scandalous For such and your worse lines take this When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set on them fire will soone be their end Fifthly Whereas Christ is Lord and King especially of his Church which amongst men are onely his true and faithfull subjects for whose sake he will bring downe all adversary Power this their exposition robs Christ of his true Subjects and thrusteth upon him for the most part the members of Antichrist For the most famous Divines of all times and of all Churches are against the said exposition The best Churches and Christians because they understand Gods Word practise it not and who doe practise it as a duty of the Text a few simply mislead onely excepted but a sort of ignorant superstitious lewd scandalous persons or meere men-pleasers and servers of the times which are enemies to Christ yet this opinion foâ—eeth these on Christ to be his true subjects and thrusteth going his owne people purchased with his blood and what an unspeakeable indignity is this to Christ * If a ceremony be the sole honour due to Christ by this Text done him onely generally by such as these surely then God hath highly advanced his Sonne to a very great purpose Answer Fifthly the faithfull onely are of the invisible Church and of them Christ is the gâ—acious Lord. Gracious to his and Lord to confound the devises of all the Malignant But will this exposition rob Christ of his true Subjects I have learned of him that none shall snatch his out of his hands Ioh. 10.28 How then are they removed and members of Antichrist thrust on him You cannot tell nor can you name one famous Divine of any time or Church before T.C. that ever wrot against this interpretation And because you are conscious of your owne inability you have now dipped your Pen in virulence Your full intent is confusio in proximo by raysing scandalls on their Persons to blast the fruit of their labours A sort of Ignorant Superstitious Lewd Scandalous Persons or meere men-pleasers and servers of the Times which are enemies to Christ practise this as a duty of the Text. Senâ—â— de Vit. beâ—â— c. 18. This is yours and commonly objâ—cted per malignissima capita optimo cuique inimicissima For my part I can tell you what Tacitus said to Metellus and that 's enough Valer. Maxim Tu didicisti maledicere ego conscientia teste didicimaledicta contemnere you have learned to speake evill and my conscience testifieth that I have learned to contemne your evill speakings How Antient and Moderne Divines agree in practise see my Antiteichisma Nor doth this opinion force us as you say on Christ but because we are his we have such faith in him that he can never be too high esteemed of us If any flye off for it they were not well informed or are not ingrafted in him Who feel the want of a Saviour his very Name is sweet to them Your Asteriske poynts out that onely which was idl ly done before Sixthly and lastly The opinion of these men deprives Christ of his honour and glory at the great day of Iudgement For 1. It puts no difference betweene his Kingdome now begun and his Kingdome made perfect for by their exposition of the Text they cannot avoyd it but that they must make the bowing at the Name Iesus to be the true bowing at the great day of Iudgement as I shewed before Answer Sixthly this was before Sect. 8. But doth that deprive Christ of his honour which if he have not he hath not all his And though this bowing at the Name of Iesus be the true bowing at the day of Judgement it doth not follow that there is no difference of the Kingdome of grace and glory Difference there is but not essentiall The same duty now in hand shall bee in perfection then And 2. What an abasement will this be of Christs honour at that great day For whereas he shall then appeare in his great and glorious Name of Power and Glory accompained with his Mightie Angels in flaming fire 2 Thes 1.7 who shall then yeeld unto him their fullest service and subjection which is the bowing that they shall willingly performe unto him at that day To the end that he may make all his enemies to tremble that they shall licke the dust and become his foot-stoole give them a full and finall overthrow thrust them into the bottomelesse pit which is the bowing in the Text which they shall performe to Christ against their wills and that he may wholly free his Saints from the corruption of their natures and renue them perfectly Rom. 8.22 according to his Image and reward them with everlasting blisse and happinesse which is the bowing that they shall willingly yeeld unto him and that he may renue the creature which now groanes and traveileth in paine by reason of mans sin This their exposition makes it to be nothing else but a * Seeing these men hold it not necessary to obey the Text but by direction of a Canon I wonder what they will doe for a Canon to command the Ceremony at the day of Iudgement Ceremony a corporall bowing at the title Iesus which will be a poore honor to Christ a poore affrightment to his enemies a poore advancement to his Friends It wil make this glorious day of the Lord to have no glory in it yea it will make Christs Kingdome in the height and perfection of it to be but a ridiculous mock-Kingdome such a Kingdome in effect as his enemies ascribed to him Mat. 27.29 VVho plated a crowne of thornes and put it on his head and bowed the knee before him and mocked him Yea these in some sort deale worse with him than they for they dealt thus with him in his extreame humiliation but these doe it in the greatest height and perfection of his Kingdome This opinion therefore darkneth diminisheth yea overthroweth the Kingdome of Christ therefore it is a blasphemous opinion not to be endured Answer And will this be an abasement to Christ to have that performed perfectly which here can be but in part I grant he shall appeare in Power and Glory not that his Name will be Power and Glory He shall have the same Name he here had For the Day is usually called the Day of our
Lord Iesus So in your Quotation 2 Thes 1.7 and at verse 12. the Name of our Lord Iesus Christ shall then be glorified in us We grant then as full subjection as you but hold not that in our perfect renewing this outward expression shall be left For the foure and twenty Elders fall upon their faces and worship Rev. 5.14 So doe the Angels chap. 7.11 and we in the humblest way shall like them shew forth the great glory of the Lord. It was before that bowing is not a Ceremonie onely At the Note in your Margine you suppose which I never yeelded that bowing is onely necessary by the Canon But if it were may not bowing be a dutie of the Church Triumphant Not by humane injunction by the eternall Canon of the Lord it shall And if outward expression seeme poore to you why are the Seraphins set forth covering of their faces Isa 6.2 and the Saints and Angels in their humble Cadencies Rev. 3.10 5.8.14 7.11.12 And is this poore advancement Against the glory of God a ridiculous mock-Kingdome A derision worse then that of the Iewes when they had condemned our Saviour and a blasphemous opinion What strange Pride attempted this horrid Blasphemie Are you minded to goe to Heaven who write this in earnest Had my Pen said so I would by the grace of God make that Hand openly recant which made it so speake and in such Characters too as might testifie true remorse The more humble we are the more God is glorified and it will be our highest glory that we shall ever be humble in his presence Who minde not so to be will never be exalted thither Indeed Pride was first brought forth in Heaven sed velut immemor qua via ceoidit illuc postea redire non potuit Hing de anima l. 1. but as if it had forgotten the way it fell from thence it could never finde the way to returne thither SECTION XIII THe bowing at the Name Iesus is neither typified nor prophesied of in the old Testament therefore it is no way probable that it is a due honour to Christ in the new Testament The consequent is proved by these places Act 10.43 Act. 3.24 What is there any thing materiall concerning Christ but it was foreshewed Yea the Law hath jots and tittles concerning Christ Mat. 5.18 Hos 11.1 Mat. 2.23 Mich. 5.2 Psa 22.18 Num. 9.12 small matters of him were foretold as his flying into Aegypt his bringing up at Nazareth his birth at the Towne of Bethelem the Souldiers casting Lots for his Garments the not breaking of his bones But this honour in the Text is the honour of Christs Kingdome which indeed is foretold according to the true meaning of the Text as Psal 2.8.9.10.11.12 Isa 45.23 But whereas all other honours concerning Christ both externall and internall are foretold corporall bowing at his Name is not foretold and seeing jots and tittles concerning Christ are foreshewed and bowing at the Name Iesus if it were the Evangelicall honour of Christ not foretold it would lay an high imputation on the Majestie of God and impute that crime to Gods change that our Saviour justly layd to the charge of the Pharisees Mat. 23.23 Who tithed Mint and Cummin and neglected the weightier matters of the Law Answer The antecedent is very false if you could cast aside your supposition of the bare Name yet were that true your argument is not right For a truth may be in analogie and not typified nor prophesied Neither of the places Act. 3.24 and 10.43 speake of the typifying and prophesying of every particular but of Christ in generall termes Nor doth Mat. 5.18 teach more then that not one joâ— or tittle of the Law shall not faile till all things be fulfilled But how if it be found in type and prophesie will you still preach it damnable superstition Is it not shadowed Gen. 37.9 I dare beleeve S. Augustine before you and he saith Aug. quaes sup Gen. 123. l. 1. that dreame was fulfilled in the Person of Christ according to that of the Apostle Phil. 2.9.10.11 So was it in Moses on the Mount Exod. 17.11.12 Where he beholding the typicall deliverer doth homage to the substantiall and there quia illic nomen Domini Iesit dimicabat because the Name of the Lord Iesus did skirmish there saith Tertullian Tertul. adv Mars l. 3. c. 18. I have shewed it foretold by God himselfe in Exod. 3.15 by the Prophet David Psal 75.1 and 111.9 by Isaiah Isa 45.23 See my Antit Tract 4. pag. 33. If satisfaction be not given there I shall say of you as S. Augustine did De Chatechizandis rudibus Omnia contemnit qui non solum quantum potuit sed etiam quantum voluit habere contemnit he contemnes all things that not onely contemes as much as he could but as much also as he would have SECTION XIV THere is no example for bowing at the Name Jesus in the whole New Testament therefore it is not probable that it is a commanded duty The consequent is plaine for what necessary duty is there but there is sufficient light in Scripture that it was practised We read of the often meeting of the Church together in the New Testament of their Prophesyings and Prayers with the severall gestures of them but there is not the least intimation in the Scripture that ever bowing at the Name Iesus was practised As there must be offences for the hardening of the wicked so God will have Examples for the benefiting of his people Mat. 18.7 and for the leaving the wicked without excuse The Apostle saith 1 Cor. 6.2 That the Saints shall judge the world that is one way of their judging of them by their vertuous examples God was ever mindfull that there should be examples Iohn 1â— 15 Phil. 2.5.1 Thes 1.7.2 Thes 3.9 1 Tim. 4.12 The Apostle having spoken Heb. 11. of the faith of Gods Worthies and of the singular fruits thereof concludes Heb. 12.1 Seeing there is such a cloud of witnesses let us run with patience the race that is set before us There are a cloud of witnesses for other duties nor one witnesse for this bowing What will God have us run in other duties and stand still in this it is impossible if it were of his appoyntment Seeing then there is neither example nor shew of example in the whole Booke of God for bowing at the Name Iesus it is a strong convincing Argument that it is none of Gods appoyntment Answer Take the Name in the sense and the antecedent is false Yet if there were no example your consequence is naught For there may be sufficient Light for that in the Scripture whereof there is no president for the practise As in Sect. 4. 8. 13. And though it be no necessarie dutie at all times as an outward ceremonie yet in its circumstances when it ought to be expressed the contempt is desperate It is not the saying it was
〈◊〉 〈◊〉 〈◊〉 which is and which was and which is to come As if it consisted of three Tenses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit thereby denoting the Eternitie and Incomprehensiblenesse of Essence Power Wisdome Goodnesse or what else unto Election Reprobation Creation Providence Redemption as you have expressed All this I yeeld yet this is not enough we must finde a Name in which all are in execution and that is the Name of Iesus For all the workes of God either of Creation or Redemption are to set out the glory of his Sonne Col. 1.16 17 18 19 20. Of all the mightie Workes you shall finde Iesus the Author Ioh. 1.3 And the Worke of all Workes is terminated in Him onely Mat. 1.21 Bernar. in Cant. Ser. 15. His Name then is not of short content Oleum effusum Cant. 1.3 it is Oyle that is poured forth aliisque liquoribus supernatat and as Oyle it swimmes above all Liquours The Power Mercie Justice c. of God run forth in this Name This Name shall spread throughout the whole World and at the great Assize of the quick and dead be cryed up on both sides by the Blessed with acclamations of joy Rev. 5. by the Damned in gnashing of teeth and gnawing the tongue Rev. 16.10 11. I confesse it appeared an humble Name but Humility and Glory must consist or our hope is lost He that is Iesus is Iehovah or our Redemption is not wrought for man onely could never be victorious over Death Had you not a little Socinianisme within you would never thinke our Saviour the lesse glorious by his undertakings for us nor God to have the lesse glory by us for acknowledging our well-being in Iesus Your similitude may decipher you it shall not us We bow not as flatterers to their Princes whose onely aime is their owne end But knowing whose receivers we are will not forget to be thankfull nor to be humble when we sue unto him for any supply Who doe otherwise detract from God and how then is he magnified by being called Jehovah by us Secondly 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. Thirdly 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 Answer Secondly What benefit the Angels have by Christ is before Part 2. Sect. 5. They serve him for preserving them in that estate they have unto his glory Thirdly I must here tell blame me if you will that you are the greatest under-valuer of our Redeemer that I ever knew or thought to know of our profession You will have Devils all Repâ—obates fulfill the Text as and as well as we if we bow at the Name of Jesus as our Saviour That is your inference and can be no other who will looke back to your Enthymeme and then goe to your sixt ranke of absurdities in the fourth and fifth may see Nay if we so bow the Devils service will be more sincere then ours O Blasphemie against God and his Church Unto what Times hath God reserved us For the valuing of Salvation we are ranked among and brought beneath the Devils Deus omen avertat this portends no good God for his mercy avert the judgement But what 's the reason of such base thoughts This is it The Devils say you must bow to him gratis and as he is their Lord. Looke unto their pride and Hellish practises on their deprivation of grace and glory in Hells torments Is it for nothing they suffer and doe they suffer nothing As freely as they serve I had rather not be then be such a servant You see why and how they bow for their evill and in horror There 's nothing sincere where is no will unto good What 's your Antithesis to this A very desperate one viz. But we must not bow save upon a particular benefit that Christ is become our Saviour Here 's your complaint if both be joyned The Devils bow for nothing but we must bow for our Salvation My Eyes dropt in the Reading and my Hand trembled at the Writing of your But. Is our Saviour and our Salvation at so low an ebbe with you that a knee may not bow to shew thankfulnesse unto him for such a benefit Flâ—ctere si nequeas superos Acheronta movebis if God will not leave his Commands you will move Hell against him Oh take heed you know who was forced to crie out Vicisti Galilaee And you at last confesse ingenuously you say pray God you doe that this reason Christ is our Saviour and that now he is Crowned with Glory and Honour is a very strong reason to move us to glorifie God unto the utmost You doe ingenuously But doe you it faithfully If you doe why then say you it is yet no reason that the Name Iesus should be the highest Name of God Damne your conceit of our honouring the Sonne more then the Father and you will mend much The Sonne is no more advanced by our giving him the Name then the Father whilest the Father so appointed it and hath the glory of it being so Phil. 2.9.11 See Part 1. Sect. 9. and my Antiteich Tract 9. Of our Salvation Gods glory is the end and if this be his he cannot have this but in and through him who saved us The Church ever held so and I will never begin to decry her practise Per benedictum Iesum sit Deo laus honor virtus gloria in secula seculorum Amen SECTION VII MAster Page gives this reason why the Name Iesus hath the pâ—eferment above other Names to be bowed to Answer to second Reply p. 157. viz. because above all other Names it signifieth Christs dying and suffering I cannot say Iesus saith hee but presently I am put in mind of dying Answ First I