Every knee shall bow and Every tongue shall confesse Fourthly What is meant by these words In the Name of Jesus SECTION I. Wherein it is to be considered what is meant by the exalted Name of Christ signified in these words Name above BY Name above every Name cannot be meant a bare proper Name for these reasons First It is no way necessary so to understand it because Name is not generally or for the most part so taken in Scripture but in other senses Secondly Because this phrase a great Name made or given is never taken in Scripture for a bare proper Name Thirdly Because this phrase Name above another made or given is never taken in Scripture for a bare proper Name above another such Name Fourthly It is not agreeable to the analogie of the Text so to understand it My reason is this because the subjected Name in the Text must have of necessitie a correspondent Relation to Christs advanced Name otherwise the sense cannot be Logicall If then the high advanced Name of Christ in the Text be a proper Name it will follow necessarily that all the subjected Names must be proper Names also Yea themselves referre the Name Jesus to divine Names preferring it before the Titles Christ Sonne of God Jehovah c. And if it be so understood though the sense be Logicall yet is it not sound for this it will be The Name Jesus is a greater Name than the Name Christ Jehovah and so consequently above the Name Father or Holy Ghost above the Names of men as John Thomas Henry and so above the Names of all creatures and things which will make a most absurd sense which yet cannot be avoyded upon these mens grounds Againe seeing it is evident that all the subjected Names in the Text must bow to the Name above every Name If the said Name be understood of a proper Name they not excepting divine Names the sense will be this The names of Angels Devils the names of all things and creatures the names of men as Richard Thomas William yea divine Titles as Lord Christ Jehovah must bow to the name Jesus and how senslesse will this be Seeing then that the Names subjected to the Name above every Name are not the names of creatures and things subjected for they are referred in the Text to knees of things in heaven things in earth and things under the earth not to Names but the powers of things and creatures subjected as I shall hereafter demonstrate Then cannot the Name above them all be a proper name for then the sense will be this The name Jesus hath dominion over every thing and creature and every thing and creature most bow knees to the name Jesus which will be ridiculous Lastly seeing the names subjected to the Name above every Name are meant the powers and vertues of things and creatures they excepting not divine Names they must understand it also of the power of God then the sense will be this The name Jesus is above God and that God himselfe must bow knees to the name Jesus which sense will be horride and blasphemous Secondly If it were necessary to understand Name above every Name for a Name or Title yet may it not be understood of the Name or Title Jesus for these Reasons First The word Jesus doth no where in the whole new Testament signifie the bare name Jesus but onely then when it was promised by the Angel at Christs Conception Mat. 1. 21. and given unto him at his Circumcision Luk. 2. 21. where necessarily it must so signifie Secondly This phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Name of Iesus is never taken in all the New Testament where onely it is used for the name Iesus or any other titles of Christ but in other senses If any shall thinke that it is meant of the name Jesus in this place making the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be the Dative case and to agree in opposition with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because there is no Article before it I answer in sundry places of the New Testament the selfe same phrase is used without an Article and is never put in the Dative case but alwaies in the Genitive and doth no where denote the bare name Iesus as in these places amongst others Act. 2. 38. Act. 16. 18. Act. 4. 10. Col. 3. 17. Thirdly The Name above every Name is incommunicable to any creature being the onely prerogative of the Sonne of God but the name Jesus was communicated to others as to Joshuah which is the same name with Iesus Heb. 4. 8. c. Therefore it is not sound what Bishop * Andrewes and Mr * Page from him doe affirme that the name Iesus is incommunicable which though it were given by men yet they say it was not given of God who appointed none this name save Jesus Christ and therefore they say that it is greater than the name Christ because many were called the Lords Christs by Gods owne allowance as Kings and Prophets For to this I answer The name Jesus was not given to some at least without a speciall providence of God as to Joshuah who was a great Saviour and type of Christ Thus saith learned Vrsinus * Atqui inquis Parentei Ioshuae c. But thou wilt say saith he that the Parents of Joshuah when they gave him this name could not imagine that God would deliver Israel by him He answers At Deus scruit voluntatem eorum direxit But God knew it and directed their will And some are no more called the Lords Christs than others are called the Lords Saviours as Nah. 9. 27. These Saviours there are called the Lords gifts which is all one as if it had been said the Lords Saviours And whereas the name Jesus was a common name to be called by generally allowed and never reprehended in any But for the name Christ howsoever some were called the Lords Christs as Types of Christ yet no man might take the name Christ as an ordinary name to be called by without horrible blasphemy Mat. 24. 23 24. Fourthly Because the Name above every Name was given to our Saviour at his exaltation according to the plaine words of the Text But the name Jesus was given to him in the beginning of his humiliation To answer here that give signifieth to advance I reply it is not agreeable to the sense of this word in other Scriptures and it marres the phrase and sense of the Text here as I shall hereafter demonstrate Fifthly Because Jesus was advanced after his Resurrection to be Lord and Christ Act. 2. 36. And it is considerable that the Evangelists doe usually call him by the name Jesus onely in the time of his humiliation But in the Epistles of the Apostles He is most commonly called Christ not neere so often Jesus And when he is called Jesus it is very commonly with the addition of Lord or Christ
knees when the most of them have no such knees to bow If it should be said that those Subjects of such a King cannot pay where it is not it is sufficient that they pay what they are able but let them that are able pay the whole summe I answer this had been reasonable if the Kings command had been so but how shall this excuse the King that against his knowledge shall command all his Subjects to pay alike as well those that are not able as those that are So to say in respect of this Bowing let those that have no knees pay what they can but let those that have knees pay knees It were faire indeed if God should leave it so at libertie But how can this at quit God of want of wisdome and justice if he should command all creatures and things to bow corporall knees when he knoweth that the most of his creatures and things have no such knees to bow Seeing then that bowing of the knee cannot be taken literally I understand it of subjection and so it is taken Gen. 27. 29. Thus Isaac blesseth Jacob Let people serve thee and Nations bow downe to thee that is let them be subject to thee So Pro. 14. 19. c So in common use of speech when one saith to another that he will make him bow he meaneth that he will make him yeeld The same subjection is signified Psal. 2. 12. by the word Kisse where Rulers and Judges are commanded to kisse Christ that is to yeeld their subjection to him If then the word Kisse in that place cannot be taken properly but figuratively why should it be thought unreasonable by any to have bowing the knee here to be understood figuratively Now that bowing here is meant of subjection many correspondent places doe evidently prove it as 1 Cor. 15. 27. Hâ—b. 2. 8. Ephes. 1. 22. testified by the most judicious Primitive Fathers that write upon the said Text as also by our most eminent moderne Divines as that worthy and famous Confessor of Christ Master William Prin largely evidenceth in his learned Appendix against bowing at the Name Jesus to which I referre thee By bowing every knee of things in Heaven things in Earth and things under the Earth is understood the subjection of all things and creatures with all and every one of their powers faculties vertues and abilities will they nill they to the dominion and government of Christ There is not the least abilitie in the nature of man saith Master Gurnay but must finde a knee to bow to Christ our least muscles and knuckles inclinations and dispositions The like may be said of every creature they must bow the strength they have in every part of them to the power and dominion of Christ And in this generall sense the knee of the body properly so called is not excluded but in a proper and literall sense it is not injoyned Secondly It is to be considered what is meant by the confession of every tongue By the confession of every tongue is not meant properly and literally the vocall confession of that member which we call the tongue because every Name under Christs Name which must bow the knee must also confesse with the tongue which for the most part want tongues as well as knees By the confession with the tongue that Jesus Christ is the Lord is meant the expression and yeelding forth of the severall parts functions gifts powers and abilities of every creature both rationall and irrationall to the glory and praise of Christ the highest Lord 1. That it is understood of all kinds of creatures it is evident from the forequoted place of Rev. 5. vers. 10. where the foure Beasts and the foure and twenty Elders by whom are understood rationall creatures as Angels and men are said to extoll and glorifie Christ And it follows verse 13. that John heard all the creatures in Heaven and Earth and under the Earth and in the Sea and all that are in them to say Praise glory and honour be to the Lambe c. which creatures there are all irrationall creatures which have no proper tongues to speake and yet are said to speak the praise of Christ Even as the Heavens and the Earth are said Psal. 19. 1 2 3. to speake in all languages the praise of God their Creatour So now they shall praise Christ the great Lord and Redeemer And secondly that every part and parcell of the creature shall praise the Lord it appeares from Psal. 103. 1 2 3. where the Prophet David calles upon his Soule and all that is within him that is all the vigours and powers that are in every part of him to praise the Lord As David in every part of him praised God and the Messiah to come so shall every part of every creature either willingly or unwillingly praise and extoll the great Name of the Lord Jesus being come and advanced and in this generall sense the proper tongue of man is not excluded And thus at the last day the Friends of Christ with their wills and his enemies against their wills shall call Christ Lord Mat. 7. 22. Mat. 25. 37. 44. SECTION IV. Wherein it is to be considered what is meant by this phrase In the Name of Jesus THe Bowers at the Name Jesus to make their opinion and practise good doe thus understand in the Name of Jesus to be at the mention of the Name Jesus But I inferre that this interpretation is sensles and absurd having for it no ground or warrant from Scripture For 1. as I said before this phrase Name of Jesus is never taken for the Name Jesus or for any other Titles of our Saviour 2. Therefore In the Name of Jesus can never be taken for at the mention of the Name Jesus anywhere 3. This phrase in the Name prefixed before any of the Titles of the Deitie as in the Name of Christ Lord God c. is never taken for at the Naming of any of these Names in any part of the Old and new Testament but if any shall fasten such a sense upon it anywhere it will marre and murder the sense as indeed it doth the sense of this Text by that exposition To instance but in two places amongst many Psal. 118. 10. All Nations compassed me about but in the Name of the Lord I will destroy them would not it be a wilde sense to say At the Naming of the Lord I will destroy them So Act. 9. 29. Saul spake boldly in the Name of the Lord Jesus were it not infinitely absurd to say that he spake boldly at the Naming of the Lord Jesus Thus ridiculous will the sense be made every where where this phrase is used according to this exposition try it who will This exposition which they make of the Text is one of the maine pillars of their cause which did they not make they should loose a maine and principall ground for this their opinion and practise and therefore this failing
there is no reason for that opinion from this place but if there were a reason in this place it makes as much for bowing at other titles of Christ as Iesus yea rather at the name Christ which is onely named in the Text for the whole fulnesse of the Godhead dwels no more in Iesus than in Christ But they presse it farther thus Christ man brings us to the Father and we could never have conceived rightly of the Deitie but by the humanitie of Christ I answer Christ man onely did not bring us to the Father but Christ Mediator God and Man and though by Christ we are brought to the right conceiving and true knowledge of God it is sensles to inferre hence if the consequent were good that therefore we must bow solely at the Name Jesus except they can prove that Jesus brought us to the Father and not Christ Some say that Jesus signifieth Christs Person but Christ his Office therefore we must bow rather at the Name Jesus than Christ I answer I have proved already that Iesus signifies the Office of our Saviour as well as Christ though more summarily and I affirme againe that the Name Christ doth every where denote Christs Person as well as the Name Jesus and if this distinction abovesaid could be proved true that Iesus signifieth our Saviours Person Christ his Office yet it will be an ill Consequent to affirme if it were necessary to bow at Names that we should bow onely at that Name that signifieth Christ Person and not at that name that signifies his Office seeing by his Office he brings us to God and makes knowne unto us the Father Therefore this reason is without ground and without any light from Scripture The onely consequent that the Scripture gives signification of upon this ground is this Because Christ brings us to God and reveales to us the knowledge of the Father therefore we must pray to the Father in the Name of Christ but it doth not say that therefore we must bow at the Name Iesus and upon this their ground it may be as well inferred that we must pray to the Father by mentioning of the Name Iesus onely as bow to the Father at the mentioning of this Name onely CONCLUSION I will shut up all with this Argument drawn 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 absurditie 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 Jesus of the subjection of every creature thing dominion and power to the Glory Power and Dominion of the Lord Jesus 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 Jesus 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 Jesus 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 former interpretation of the said Text is to be preferred before the other yea is true when the other is false The dangerous Consequences which the second opinion doth produce are noted in the Premises to be these 1. In respect of the whole Trinitie 1. IT confoundeth the Persons of the Trinitie 2. It will make all Names and Titles of the Trinitie and Deitie as Lord God Christ Jehovah Father Holy Ghost to bow knees to the Name Jesus 2. In respect of God the Father 1. It makes him inferiour to his Sonne and to bow to his Son 2. It accuseth him of crueltie and injustice in appointing such a worship to most of his Creatures in whom he hath not created Power of performance 3. It maketh him to regard things of lesse importance and to neglect the weightier 3. In respect of God the Sonne 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 Jesus which others had as well as he 2. It overthroweth the dutie of the Text to Angels Devils and Reprobates or else it will make Christ a Saviour to them yea it will make Christ a Saviour to Hell sinne death and the Grave which must bow as well as other things as appeares by the Premises 3. It deprives Christ of the honour of the most of his creatures which cannot possibly performe the Text as they understand it so that it makes Christ Lord but of a few of the Creatures who is Lord of all 4. For those that can performe it it gives to Christ the honour onely of one part of the body when he will be honoured with the whole body and soule so that it makes him Lord but of the knee onely 5. It gives him this honour but one day in the weeke ordinarily and that but now and then in that day and but in one place ordinarily when he will be served at all times and places So that it makes Christ Lord but for the space of a few minutes in one day of the weeke and that but in one place 6. It depriveth Christ of his true Subjects and forceth upon him the members of Antichrist 7. It depriveth Christ of his honour and glory at the great day of Judgement and makes his Kingdome in the height of it to be extreamly ridiculous 8. It advanceth the Sonne above the Father 9. It giveth greater honour to the Sonne than to the Father and so maketh inequalitie between the Persons of the Trinitie 10. It attributeth our salvation either to the bare Name Jesus and so it is flat Idolatry or else it divideth Christ from himselfe making Jesus and Christ two Persons and from Jehovah making him not God or above God and so it is flat blasphemy 4. In respect of God the Holy Ghost 1. It makes him inferiour to the Second Person 2. It brings his worke into bondage at the will of man yea sometimes of vile men 5. Concerning the Church It gives her authoritie over Gods Word 6. Concerning our selves 1. It brings us into bondage by making us to performe Gods worship at every mans pleasure and so it enthralls Gods worship
Mediatorship but also his naturall Kingdome which from all Eternitie he enjoyed with his Father to which Kingdome he is advanced to by his Father according to his humane nature and this seemes to agree with many paraled Scriptures as 1. with John 17. 4 5. where Christ prayeth after this manner I have glorified thee on earth I have finished the worke that thou gavest me to doe And now O Father glorifie me with thine owne selfe with that glory which I had with thee before the world was 2. It is proved from Heb. 1. 2. God hath in these last dayes spoken unto us by his Sonne whom he hath made heire of all things by whom also he made the worlds that is God hath advanced his Sonne according to his humane nature to be partaker of the Glory of his Divine nature who made the worlds and all things therein now to be inheritour of all things Therefore saith Mr Calvin on that place Hic honor jure debetur c. This honour is rightly due to the Sonne of God that he should have power over all things because by him all things were made 3. It is confirmed from that paralell place of Col. 1. 15 16. 4. It is evident from 1 Cor. 15. 27. where God having excepted himselfe that did put all things under Christs feete it is plaine hath excepted nothing but himselfe 5. It is manifest from Heb. 2. 6 7 8. in which place the Apostle applyes the eight Psalme to Christ where is specified the subjection of irrationall creatures yea the Apostle saith expressely there that God having put all things under Christs feete hath excepted nothing that is not put under him 6. Seeing that it is manifest that this Text of Phil. 2. 9 10. shall not be perfectly fulfilled till the day of Judgement we shall finde that other things besides rationall creatures shall be subject at that day to Christ for the Apostle shewes 1 Cor. 15. 26. that he shall destroy the last enemy which is death and Rev. 20. 13. The Sea shall give up the dead which are in her and death and hell shall yeeld up the dead which are in them 7. It may appeare from Rev. 5. 13. a place correspondent in phrase and sense to Phil. 2. 9 10. where the Holy Ghost having spoken before of all rationall creatures how they praised Christ speaks there of irrationall both sensitive and insensitive and referres them to every creature in heaven in earth and under the earth and in the Sea which creatures groaning now and travelling in paine for the sinne of man doe long for the day of redemption at which time they shall be delivered from the bondage of corruption into the glorious libertie of the Sons of God and now in their kinde they praise and glorifie Christ in hope of it but at that day shall their fullest praise and subjection be So that it seemes to me that no creature or thing is excepted but that all must bow to Christ yea indeed the Text of Phil. 2. 9 seemes to me plainly to inferre it for the Apostle speaking of all knees of things in every part of the whole universe as Heaven Earth and under the Earth seemes to except nothing from bowing to Christ And this appeares to be the judgement of Mr Calvin Omnia à coelis c. God hath subjected all things from heaven to hell to the rule and dominion of Christ And of this opinion are plainly Origen and Hierome as Bishop Babington cites them and thus judgeth Mr Edward Gurnais in his Vindication of the Second Commandement Pag. 72. SECTION 3. Wherein it is to be examined what is meant by bowing every knee BOwing the knee cannot be here taken plainly and literally for the bowing of that member of the body which is called the knee for these Reasons First If it be not so taken it is not contrary to the Analogie of Faith for 1. Bowing is applyed to the soules of men which properly cannot bow Psal. 44. 25. Our soule is bowed downe to the dust 2. It is applyed to mountaines and hilles Hab. 3. 6. Secondly Knees are taken figuratively and metaphorically in Scripture for strength power and abilitie as Ezech. 7. 17. where God threatens that when he shall arise to destroy Jerusalem he will make all hands to be feeble and all knees to be weake as water that is he will turne all their strength into extreame weaknes So when God promiseth to give strength and salvation to his people He bids them to strengthen the weake hands and confirme the feeble knees because by the hands and knees the strength is manifested the knees being as it were the Basis of the whole body which being feeble the body sinks Thirdly Because the most of the Creatures which here must bow knees yet have no proper knees to bow As Angels Devils many sensitive and all insensitive creatures And seeing that the Apostle begins with things in Heaven where in the highest Heaven are the Angels and the soules of just men made perfect In the second Heaven Starres and coelestiall Orbes In the lowest Heaven mists dewes and clouds it were senslesse to imagine that God in the first place should command these to bow proper corporall knees when they have no such knees to Bow hence I argue Whatsoever bowing is expresly required in the Text shall be performed by every creature But bowing of proper corporall knees shall not be performed by every creature yea not by most of the Creatures Ergo Bowing of proper corporall knees is not expressely required in the Text The corporall Bowers at the Name Jesus doe give this answer which indeed cannot satisfie They say that those creatures which have not corporall knees yet have something correspondent to knees and therefore doe bow after their kind and manner I reply 1. I would faine know how it is that they bow after their kinde and manner except it be by their obedience and subjection will they nill they to the dominion of the Lord Jesus 2. However they bow surely they doe not bow corporall knees therefore if such bowing be expresly commanded in the Text how shall they fulfill the Text Seeing then that the most of the creatures can fulfill the Text without bowing corporall knees it is manifest that bowing corporall knees is not expressely required in the Text Surely it would argue want of wisdome in God or great injustice if he should command his creatures that dutie which they cannot performe To illustrate it by this simile If a great King should send out an Edict to taxe every one of his Subjects both great and small with a taxe of twentie pound a man when he is not ignorant that there are thousands in his Dominions that are not able to pay twenty shillings a man would not this argue want of wisdome and justice In like manner this would argue the like imputation in God if he should injoyne all creatures and things to bow corporall
so Bishop Andrewes the Oracle of that opinion understands it yet hereby is not the Person of Christ properly denominated because so the exposition referres the whole bowing to the Name none at all to the Person and themselves confesse that to bow to the Name and not to the Person is Idolatry But they say it is done to the Person by bowing to the Name I reply to passe by the censure of such a kinde of worship for so saith Bishop * Babington an Idolater may excuse his Idolatry by this distinction of concomitancy What they say is one thing and how they expound the Text is another according to their exposition of the Text they cannot make that sense of it except they adde to the Text so that according to their owne grounds they must make the worship either vaine or Idolatrous No marvaile therefore that that judicious and learned Dr Whitakers reckoning up sundry absurd interpretations which the Papists make of the Scriptures concludes with this their interpretation of this Text from whom our superstitious-Jesu-worshippers had it as the most absurd and grossest of all and no marvaile that famous Bishop * Babington censures such to be justly given up of God to delusions to beleeve lyes because they will not search for truth Now I come to handle sundry Arguments against bowing at the Name Jesus SECTION VI EVery true interpretation of a Text especially an obscure Text must be warranted by Scripture speaking of the same matter or in the same phrases But to affirme that the Name Jesus in the Text of Phil. 2. 9 10. is the Name above every Name not onely created but divine and that therefore we must bow at the sound of that Name is not warranted by any correspondent Scriptures speaking often of the same matter Or to expound these phrases Name above Names made or given to be the advancement of a naked proper Name above such Names or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Name of Jesus to be the Name Jesus or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Name to be at the sound of the Name None of these expositions are warranted by Scripture speaking often in the same phrases Ergo Not one of these expositions which these superstitious Jesu-worshippers make the ground of their opinion and practise is a trve exposition Let the Minor be disproved if it can The Major is proved from Rom. 12. 6. If any Prophesie let him prophesie according to the proportion of faith So 2 Pet. 1. 20. No Scripture hath any private interpretation It is an infallible rule set downe by Divines for the understanding of the Scriptures Thus saith learned Zanchius Altera interpretandi Scripturas regula est c. Another Rule saith he of interpreting the Scriptures is a diligent and accurate comparing of the Scriptures which are of the same thing one with another that is that we expound the more obscure Scriptures by those that are more evident and cleere for the Scripture is an interpreter of it selfe than which a better cannot be found And this saith Austine Non ita esse interpretandum unum locum ut cum multis alijs pugnet sed ut cum multis alijs consentiat We must not so understand one place that it disagree with many others but that it agree with many others This then their interpretation above mentioned agrees with no place but disagrees with all it is therefore none of Gods Truths SECTION VII VVHatsoever Bowing is required by the Text shall be necessarily performed by every creature in Heaven in Earth and under the Earth But Bowing at the Name Jesus shall not be performed by every Creature in Heaven in Earth and under the Earth Therefore Bowing at the Name Jesus is not required by the Text The Minor is plaine for to omit now to speake of Angels Devils and dumbe creatures Bowing at the Name Jesus shall not be performed by the most men for many Nations know not Christ therefore cannot so bow all their life famous Churches do not so bow If this then be the true bowing I would faine know how and at what time they shall performe it that in this life performe it not To deny the Major is absurd for the Text is plaine that Christ is advanced to so high a Name that every creature should bow to him in that name 2. It is such a bowing as there is also a demonstration that Christ is Lord therefore if any creature shall be exempted from the bowing in the Text Christ should not be their Lord which would be derogatory to Christs honour and contrary to evident Scriptures as Mat. 28. 19. where all Power is given Christ in Heaven and Earth And Heb. 1. 2. where Christ is called Heire that is Lord of all things Whereas then some answer that though every one shall not bow at the Name Jesus yet every one is bound to doe it they ought to performe it I reply if that bowing be the duty of the Text every one of necessitie must and shall doe it To affirme then that the dutie of the Text should be done of all though it shall not is all one as to affirme that Christ should be Lord of every creature and it behoveth him so to be though he shall not If then bowing at the Name Jesus shall not be performed of all it is manifest it is not required by the Text for all Expositors hold generally that the Text shall willingly or unwillingly be fulfilled of all SECTION VIII VVHatsoever Bowing is required by the Text shall be performed by every creature at the day of Judgement But bowing at the Name Jesus shall not be performed by every creature at the day of Judgement Therefore bowing at the Name Jesus is not required by the Text The Major is confirmed by evident paralell Scriptures as Rom. 14. 10 11. Why doest thou judge and condemne thy brother We shall all appeare before the Judgement seate of Christ As it is written Every knee shall bow to me and every tongue shall confesse to me So Heb. 2. 8. The Apostle affirming there That all things are put in subjection to Christ yet saith We doe not yet see all things put under him that is perfectly which perfection shall not be till the last day The Jews shall then fully be subject to him that now scorne him Infidels shall then perfectly be subdued to him that now know him not Devils and Reprobates shall then feele their fullest destruction * Death shall then fully bow being overcome in regard of the Saints and it being in its fullest vigour in regard of Christs enemies The Saints shall then wholly bow yeelding themselves perfectly to the honour of Christ which now they cannot doe by reason of corruption * Hell and the Grave shall then bow by yeelding up their dead But what need I further illustrate this Truth it is generally acknowledged by the most and best Expositours both
the creatures together at once But bowing at the Name Jesus cannot be done by all at once suppose we understand it onely of rationall creatures For how can the Angels and glorified Saints understand when Jesus is named on Earth How can we on Earth heare when Jesus is named in Heaven How can those under the Earth know when Jesus is named in Heaven or Earth How can those in Heaven and Earth know when Jesus is named in Hell or could it be known were it fit then to bow Yea how can we heare when Jesus is named in another Congregation But grant it be referred to one particular place how can it be done How shall things in Heaven bow at the Name Jesus when they have the Person of Christ with them which by Bishop Andrewes assertion before specified would be unseasonable to be then performed How shall deafe men bow at the Name Jesus who cannot heare it pronounced What shall not they fulfill the Text as well as others Seeing no creature is excepted Is not Christ Lord of them as well as of others How shall young Infants bow at the Name Jesus to whom Gods Kingdome belongs as to others How shall things in hell bow at the Name Jesus To speake first of Devils which come into our Congregations how if they had knees shall they bow at the Name Jesus These Devils tremble say some because of Jesus but trembling is not bowing 2. Shall they tremble more at the Name Jesus than Christ or Jehovah It were sensles to imagine it How shall the damned Soules in Hell bow at the Name Jesus After what manner shall Jesus be named in hell There is no Church there no divine service there which is the place and season these men say of this bowing There is nothing in hell but blaspheming what shall they blaspheme and then bow if they had bodies most ridiculous What shall they not fulfill the Text in hell and be under Christs power untill Jesus be named then they might ease their torment by forbearing the mention of that Name Seeing in hell they can doe nothing but blaspheme how shall they Bow The Bowers at the Name Jesus doe maintaine that when men sweare by Jesus it is no time and place for bowing yet the worst manner of naming Jesus on earth is better than the best in hell therefore there is no time and place for it in hell yet must things in hell fulfill the Text therefore it cannot be the meaning of the Text to bow at the Name Jesus SECTION XI THe aforesaid exposition of the said Text will make us serve God in bondage Therefore it is an untrue and false Exposition The Consequent is plaine for Christ hath brought us to libertie and made us free Gal. 5. 1. in which freedome we are commanded to stand fast 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 Jesus 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 heare this Name Jesus 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 Spirt of God into bondage Therefore it is a wicked opinion I prove it from John 3. 8. The winde bloweth where it listeth i. e. 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 The answer which they give to this hath no weight in it they make use here of this Rule Praecepta affirmativa c. Affirmative Precepts doe alwayes binde 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 appointed when this bowing shall be performed viz. At the mention of the Name Jesus Therefore it is a sinne at any time to name it or heare it named and not to bow Gods unlimited Commands cannot be limited therefore the Church limiting it to a time could not ground it on Gods Command The Name Jesus 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 answer and give attendance When his Master shall call and he give no attendance is not he disobedient Would it be a good excuse for him to tell his Master That he is not bound to waite upon him but onely at the Table So if God shall say At the sound of the Name Jesus you shall bow when they heare it often mentioned and will not bow doe they not breake Gods command Will it be a tolerable excuse to plead that they are not bound to doe it but onely at Church When Nebuchadnezzar made a Decree Dan. 3 that at the sound of the Cornet Sackbutt c. all should fall downe and worship did not he intend that this command should binde at all times when these Instruments should be sounded out And did not the people of the Land judge Shadrach Meshach and Abednego to be transgressours of the Kings Commandement when having heard the sound they did not bow So if God should say At the sound of the Name Jesus you shall all bow It is a manifest breach of the Commandement when at any time it is heard and no bowing performed Therefore when Gods commandement is plaine and unlimited and they say the Church must limit it they give the Church authoritie over Gods Word They cannot deny but they must be alwayes internally reverent at the Name Jesus according to the third Commandement which injoynes inward reverence at all times when we mention any of Gods Titles or else Gods Name shall be taken in vaine If then expression of outward reverence at the Name Jesus be also Gods command it must be performed at all times when it is mentioned or else the Name Jesus 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 Jesus or any other divine Titles but onely in the Church as not
as Lord Jesus or Jesus Christ or both together the Lord Jesus Christ An argument that Lord and Christ be Titles of his honour and so cannot be lesse eminent than the name Jesus Sixthly It is against the Scriptures to preferre the name Jesus above other divine Titles because God in subjecting all things to Christ did yet except himselfe 1 Cor 15. 27. And when the Scriptures doe enter into particulars Christs name is specified to be advanced onely above created names as above Angels 1 Pet. 3. 21. above Kings Psal. 87. 27. above Prophets Heb. 3. 3. above Priests Heb. Chapters 7 8 9 10. above all other creatures and things Heb. 2. 8. His name is never preferred above Gods Name Seeing then that the Name above every Name cannot be the name Jesus I understand it of the supereminent Glory and Power of Christ and that upon these Reasons 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 wisdome and learning when we note him to be eminent and potent for the same Secondly Name of God c. in Scripture doth commonly denote the Power Majestie 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 Majestie 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 Majestie 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 Majestie 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 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 dignitie of the Person Secondly Name above another doth every where signifie the Glory and Dignitie of the Person having that Name above others whose names are not so great Fourthly It must be so understood here and not for the Title Jesus 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 Jesus 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 Jesus to the name Jesus 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He emptied himselfe of his Name and Dignitie 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 he was reviled from the Prince 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 Barrabas the murderer was preferred before him John 18. 40. See now how the Conjunction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Wherefore answereth to this for it follows God gave him a name above all names that is Power and dignitie above all created powers and dignities whatsoever It answers expressely to the name of Power and Glory not at all to the name Jesus Thus then I argue 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 Jesus Ergo God his Father when he exalted him gave him a name above every Name according to this Text in respect of glory and dignitie not in respect of the name Jesus It will thus therefore follow from the premises that seeing the Name Jesus is not the Name above every Name in the Text it cannot be the Name in which every knee should bow and seing Christs Name of Power and Glory is that Name all knees must bow in his Name of Power and Glory SECTION 2. Wherein it is to be considered what is meant by the subjected Name signified by every name which are referred to things in heaven things in earth and things under the Earth SUndry 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 thing both rationall and irrationall without exception of any For it seemes to me that the Kingdome of Christ set forth in this Text is not onely his Kingdome of
them all failes them I know they are not able to bring any one Scripture for to warrant this exposition They have no vision for it therefore they are naked It is built upon the loose Sand of vaine opinion and not upon the Scriptures therefore it falles to the ground All the warrant they have for this exposition is this that in doth often signifie at or to I answer this is nothing except they can bring any Scripture for the whole phrase viz. that in the Name doth signifie at the mention of the Name which they cannot doe For my part I refuse not to take the Preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as they would have it taken and so it shall make for me and not for them Let in be as much as to or at and so for as much as I have shewed before that Name of God or Christ doth denote the Power and glory of Christ either expressely or implicitely I take it this phrase In the Name of Jesus may be indifferently referred either to the Power and glory of Christ expressely so the sense will be this Every knee or Power shall bow at or to the Power and Glory of Christ or rather to the Person of Christ implicitly enfolding his Power and Dominion and then the sense will be this Every knee shall bow at or to Christ And thus it agrees to this phrase in Psal. 63. 4. Thee will I blesse while I live I will lift up my hands in thy Name that is I will lift up mine hands to thee or I will worship and adore thee and agrees fitly also with Isa. 45. 23. which is applyed to Christ Rom. 14. 11. As I live saith the Lord every knee shall bow 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 as all for them SECTION V. THus having opened the Text I will briefely gather the sense together according as it hath been 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 Jesus Christ being in the forme of God equall with God made himselfe of no reputation that is laid downe his Name and Dignitie 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 Dignitie 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 Jesus Christ thus glorified and advanced and that they should expresse and shew forth that Jesus Christ is Lord in the glory of God the Father for so I take it that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must be understood {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being often used for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and thus this branch of 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 Sonne is the honour of the Father 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 Jesus Christ being in the forme of God though it no robbery to be equall with God but made himself of no reputation c. Wherefore God highly advanced him and gave him a proper Name or Title above every Name that when the Name Jesus 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 dutie all things in Heaven and Earth and under the Earth should bow corporall knees A most absurd and sensles exposition I will note here a few absurdities which they make in the sense by this their interpretation in comparison of the cleernesse 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 Jesus but the Text doth not say so in that phrase as they understand it And expounding it of the Name Jesus what absurditie 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 with his Sonne 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 Secondly When we understand Name for the Power and Glory of Christ and bowing of subjection to the Power of Christ or to Christ himself advanced it is shewed to whom this bowing shall be performed viz. to Christ But by understanding Name for the Name Jesus 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 Jesus every knee shall bow but they doe not manifest the Person to whom these knees shall bow Thirdly In taking in the Name of Jesus to be at the mention of the Name Jesus 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