Name above every Name for the Title Iesus the honour of Christ is rather diminished for they give him in effect no Dominion and Power at all for his proper Name Iesus which others had as well as he doth not properly denore Power and Authority but his Power consists in his command and dominion over all as he is King of Kings and Lord of Lords Rev. 19.16 Answer The Minor is denied and your proofes fall short For first the high dignity of Christ is not inlarged by expounding Name above every Name for dominion Nor doth Ephes 1.20 21. prove more then that Christ hath power over all things nor is it paralell to this of Phil. 2.9 unlesse we will shorten the Text. For he may have power and not be Jesus But if we will have salvation power must be poured forth in mercy The Name then that shewes might and mercy that must be iâ— and this we are sure is Jesus See my Antiteich Tract 3. p. 21. Your againe Dan. 2.48 infers no more then that Daniel was made a chiefe Magistrate in Babylon What you can wrest hence to make the Name above every Name to be power and glory onely no expositor declares nor can I nor any man else I beleeve find Your much talke argues you are not to be tâ—usted much Where you are on the other side your mind is like the Anakims of the world Nothing takes it save power and dominion T is the Name of mercy that God delights most in and in Jesus all his mercies are poured forth They are all in him and yet his mercies are full of might Sum up all the glorious Titles of God Rev. 19.16 Lord of Lords King of Kings c. they are all included when I say Jesus But I cannot perceive why you should presse your sense on the Text unlesse you beleeve that Christ redeemed Vi potenti onely by a powerfull hand and not by price You would make the world dreame that Christs sufferings were to confirme his doctrine and not to sanctifie us through the effusion of his precious blood 1 Pet. 1 19. Are you not a Socinian If not as like one as ever I saw Secondly The Text according to the true meaning thereof makes Christ Lord of every creature from whose government dominion none can be exempted The other Exposition robs Christ of the honour and duty of the most of his creatures which cannot possibly performe their duty to Christ as they understand it as I have p oved so that it makes Christ Lord but of a few of the Creatures who is Lord of all Answer T is true Christ is Lord of every creature and doth our exposition wherein we give him the highest Name of God ascribe lesse Or doe we deny him any command of other creatures when we yeeld that all reasonable creatures should acknowledge him by knee and tongue Nay t is argumentum a majori if he be Lâ—rd of us for whom all other creatures were made he is Lord also of those creatures whâ—ch he made for our use Tâ—iâ—dly The Text truly understood gives to Christ the honour of every knee Christ will have all the abilities of every pa t and parcell of every creature to bow to him every knee of every faculâ—y of the Soule and part of the body mâ—st bow he will be honoured with all our strength Now whereas Christ will have all knees they give him onely by this exposiâ—ion the knee of the body properly so called or a low curtesie and no moâ—e * â— mighty purchase indeed Christ shall have obtained by this exposition after his extreâ—me humiliation and suffering to have noâ—hing but a ceremony done him at the mention of his Name as these men call it and distinguish it from a substantiall and necessary duty Page Iustification of bowing pag. 6. 7. If it be a ceremony to us it is also a ceremony to all the creatures no marvaile then if these men affect ceremonies so much seeing they by their doctrine doe make every creature yea all Angels and glorified Saints to be altogether in practising a ceremony Answer Thirdly we deny not Christ any knee But say that Christ doth here require our knees and tongues and literally these though not these without the heart These must be enlived by it or their expressions will be hypocrisie The obedience of the whole creature is implyed in them and that you will have pâ—yd according to every ability If according to every one you contradict your selfe when you deny the Knee As therefore very ungracious you in denying Iesus your knees so very discourteous to us in saying we give the knee onely Your Asteriske dilates it after your fashion for a mighty purchase and you have purchased much at Cambridge if you thinke our doctrine of obedience so pharisaicall as to give the out siâ—e onâ—ly unto Christ No bare ceremony not the signe without the signified Your taxing D. Page for distinguishing a ceremoniall dutie and a substantiall is very like your selfe He shewes you plaine enough how it is a ceremony and a duty A ceremony as signifyiâ—g and a duty as injoyned Nor doth it follow that being a ceremony unto uâ— it must be a ceâ—emony unto all creatures that come not within the compasse of religious worship Nor doe we practise or mind it otherwise then an outward worship commanded by God ought to be observed Nor doe we charge the Angels further then the Scriptures have expressed and they being knowne in their postures your taunts shall never disorder us Fourthly The Text in the true meaning thereof injoynes the bowing therein at all times and places every creature will they nill they are subject to Christ and we are bound to bow continually all our strength all our gifts and endowments all our naturall and spirituall abilities as faithfull servants to the will dominion and pleasure of Christ our highest Lord. The other exposition tyes this duty not to every place but to one place viz. The Temple and not at all times but onely one day in a weeke ordinarily The Lords Day and not at all times in the said day but only then when Iesus is named which amounts in all but to a few minutes in a weeke So that they will make Christ Lord but for a few minutes in one day of a week It is a poore honour that they will allow to Christ fâ—om this Text and indeed it is all that the most of them can afford him or are willing to give him allow him two or three curtesies once in a weeke and all their time else dishonour him by their scandalous lives Answer Fourthly the Text injoynes it not at all times and in all places was before And though the outward be not performed without the inward worship yet the inward is not the whole Nor may we without Sacriledge take the outward from God at any time though at all times we cannot may not outwardly bow to him 'T is very right the whole
Christ a Saviour to Hell sinne death and the Grave which must bow as well as other things as appeares by the Premises Part 1. Sect. 12. 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 Part 1. Sect. 12. 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 Part 1. Sect. 12. 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 Part 1. Sect. 12. and forceth upon him the members of Antichrist 7. Part 1. Sect. 12. It depriveth Christ of his honour and glory at the great Day of Iudgement and makes his Kingdome in the height of it to be extreamly ridiculous 8. It advanceth the Sonne above the Father Part 2. Sect. 3. Part 1. Sect. 9. 9. It giveth greater honour to the Sonne than to the Father and so maketh inequalitie betweene the Persons of the Trinitie 10. It attributeth our salvation either to the bare Name Jesus Part 2. Sect. 3. and so it is flat Idolatry or else it divideth Christ from himselfe making Iesus and Christ two Persons and from Iehovah making him not God or above God and so it is flat blasphemie Answer 1. It attributes the Name unto Him in which all Power Wisdome Goodnesse c. is manifested No man ever had it so as he nor ever shall 2. It maintaineth the Dutie of the Text declaring that the good acknowledge Iesus their Saviour and the bad their Confounder Hell and the Grave in their proper sense come not at this service figuratively they that is all that are there doe 3. It deprives Christ of no Honour That Honour he therein requires the reasonable pay none else are bound thereto And 〈◊〉 your Tenet be not absurd we may lay by Preaching because â—rees have no eares 4. It is a token of the whole mans obedience within and â—ithout The outward without the inward is Hypocrisie 5. It gives him his Honour so as is prescribed to the glory of the Father At no time the knee may bow to any other which according to the circumstances must bow onely unto him when he may thereby be magnified 6. It demonstrates whose we are None can deprive Christ of his nor force other on him 7. It doth not detract from Christs glory but fully expresseth it at the Great Day Not that it is the whole of his glory but to his glory all and setteth his Kingdome at the height 8. It advanceth not the Sonne above the Father but the Father by the Sonne In him onely shall the glory of the Blessed Trinitie be refulgent 9. It honoureth the Sonne as the Father and maketh the Father and the Sonne equall The honour of the Sonne is the Fathers and no other his 10. It attributes our Salvation unto the Person of Jesus declares that he is anointed thereto and that he being Jehovah is the expresse Character of his Father This it doth and he that said the contrary spake Blasphemy 4. In respect of God the Holy Ghost Part 2. Sect. 3. Part 1. Sect. 11. 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 Answer 1. It argues not inequalitie but inferres the incomprehensible Order of the glorious Trinitie The Sonne in and of the Father and the Holy Ghost in and from them both 2. It performes his Worke as he hath instituted Vile men subject it not to their will they are reproved or avoided for blaspheming it and the dutie is done in that 5. Concerning the Church Part 1. Sect. 11. It gives her authoritie over Gods Word Answer It gives her no Authoritie over Gods Word but sheweth that she followeth the Word of God She doth nothing against nothing beside the analogie thereof 6. Concerning our selves 1. It brings us into bondage Part 1. Sect. 11. by making us to perform Gods worship at every mans pleasure and so it enthralls Gods worship to everie mans will 2. It makes the Church a perpetuall prison Part 1. Sect. 11. and the bowing of the knee never to be ended 3. It makes us to respect our owne benefit more than Gods Glory Part 2. Sect. 6. Part 1. Sect. 8 4. It makes us to serve Christ more corruptly than Devils and Repâ—obates 5. Part 2. Sect. 6. It will make the Saints at the day of Iudgement worse than Idolaters These dangerous and for the most part blasphemous Consequences besides many other senslesse absurdities doe necessarily arise from this opinion therefore it is insufferable and not to be endured Answer 1. It brings us not into bondage but doth manifest that wee abuse not our Christian libertie Being freed from the bondage of the Law wee are not free to doe as wee list The Church according to Gods Word must discipline us 2. It makes not the Church a Prison unlesse it be a slaverie to serve God The bowing of the knee hath but its time and being a subordinate dutie burthens not the worshippers of God 3. It declares that our Salvation is to the great glory of God Wee expresse our thankfulnesse by it and ascribe the whole benefit unto his grace 4. It is a full argument that we confesse Jesus to be our gracious Redeemer So to glorifie God for such grace can be no error much lesse more then Devillish corruption But 't is high impietie in you to abase our bowing unto Jesus beneath the blasphemies of the damned 5. It expresseth in whom the Saints at the Day of Judgement triumph But it proceeds from the Devill to say that it is worse then Idolatrie to extoll his Name who delivered us from the Devill I have done and for your hard-hard Censure of us tell you that if your Booke come not to a violent end God hath permitted bonis male evenisse evill to betyde the good I left with the first Part of your Booke the beginning of an Ode and I will with this â—orat Car. l. 3. â— 2. the end of another Saepe Diespiter Neglectus incesto addidit integrum Raro antecedentem scelestum Deseruit pede poena claude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ERRATA PAge 2. line 23. reade fine p. 4. l. 33. r. Mascall p. 7. l. 17. r. avowe l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 16. l. 39. r. opposita r. ibid. Oeconomicall p. 18. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. l. 31. r. justice p. 27. l. 17. r. our p. 31. l. 9. r. yâ—u p. 34. l. 21. r. amated l. 25. r. Parâ—shioners p. 38. l. 15. r. â—bscuras Scripturas l. 18. r. Nay all p. 41. l. 34. r. take p. 43. l. 15. r. insanit Egidius p. 90. l. 36. r. called Jehovah p 98. l. 7. r. divisa
of Christ the highest Lord. 1. That it is understood of all kinds of creatures it is evident from the fore-quoted 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 followes verse 13. that Iohn 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 speake 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 cals 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 Answer Secondly to uphold your Utopicall subjection by the confession of the Tongue may not be meant a literall and vocall confession of that member And why Doth not the Apostle say that with the heart man beleeveth unto righteousnesse and with the mouth confession is made unto salvation Rom. 10.10 The Heart and Tongue Soule and Body make a full subjection The very Angels have their outward expressions and we must have ours or else God hath not all his What you urge at Rev. 5.10.11.12 is strong against you but you finde a Prosopopaeia in the 13. verse and that Psal 19. and 103. all mute creatures are induced speaking the prayse of God therefore the reasonable must be tongue-tyed A non esse ad esse non valet argumentu◠But if your conclusion be therefore the reasonable must suo modo confesse as the irrationall doe their way then as they with all their might we doe with ours not only inwardly yeeld but outwardly also by Tongue and Knee c. shew forth our obedience This you ought to mind or in your generall acception of subjection you contradict your selfe for all the Vertues appeare not if any Knee or Tongue be excepted See my Antiteich Tract 4. pag. 28. Tract 5. pag. 43. 44. c. and the Syllogisme will be this Whatsoever bowing is expressely required in the Text ought to be performed by every creature injoyned it But corporall bowing is expressely required in the Text. Therefore corporall bowing ought to be performed by every creature inioyned it The Maior and the Minor are in the Text and you in your subjection generall and generall confession yeeld as much Doe what you can you can but obscure the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the ignorant people Others finde before they seeke you and will shame you unlesse your timely recantation be more fortunate then your miserable Art SECTION IV. Wherein it is to be considered what is meant by this phrase In the Name of Iesus THe Bowers at the Name Iesus to make their opinion and practise good doe thus understand in the Name of Iesus to be at the mention of the Name Iesus But I infer that this interpretation is senslesse and absurd having for it no ground or warrant from Scripture For 1. as I said before this phrase Name of Iesus is never taken for the Name Iesus or for any other Titles of our Saviour 2. Therefore In the Name of Iesus can never be taken for at the mention of the Name Iesus any where 3. This phrase In the Name prefixed before any of the Titles of the Deity 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 any where 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 Iesus Thus ridiculous will the sense be made everywhere 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 pilars of their cause which did they not make they should lose a maine and principall ground for this their opinion and practise and therefore this faling 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 vain opinion and not upon the Scriptures therefore it falls 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 or 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 Iesus may be indifferently referred either to the Power and glory of Christ expressely so the sence 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 implicitely 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
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
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
the duty of the Text shall not be fulfilled Againe It is very absurd to affirme that our worship will teach to the Name but not to the Person of Christ for shall veneration and honour reach to a bare Name as it is sounded out by the breath of man who is lesse than nothing Isa 40.17 And can no worship reach to the Person who besides that he is in the glory of the Father in the heavens as man also is every where present by his infinite Deity and especially present in and among his Saints by his Spirit Answer The Reverend and learned Bishop Andrewet is the late furtherer if you please no late Father of the corporall bowing at the Name of Iesus He gives a reason why at the Name because his Person is out of our sight that we respecting his Name might shew our high esteeme of him Doth it therefore follow that when Christ appeares he shall be without a Name or his Name not acknowledged his By the same argument all his Attributes of chiefe Glory shall be taken from him You found the same inconsequence in it or else would have prosecuted it as you use where a Sophister may hide himselfe Another you have and this is it If the Bishops reason be good then Christ shall send out his Name at that Day to be bowed at and not come himselfe in person or if he come in person he must leave his Name behind him What Chymicall non-sense is here More worthy of the hisse then a Pen. He shall neither send his Name from himselfe nor come himselfe without his Name Hee calls himselfe by that Name now he is in glory Act. 9.5 Rev. 22.16 and with that Name will come in judgement For the Day is the revelation of the Lord Iesus 2 Thess 1.7 In your third absurditie you abuse the Reverend Bishops phrase applying the word reach to worship which he applyeth to the sight And the answer is Christs person is out of the reach of our sight not out of the reach of our worship M. T. Cic. pro L. Cor What advantage you have of the Learned I pray hold Est huius seculi labes quaedam macula virtuti invidere and it is your infirmitie or deformitie to envie his worth Names be signes and a kind of Images of things or Persons represented by them An Idolater bewes to an Image which he doth see because hee deemes that it represents unto him the Person whom he adores which he cannot see whereas if the Person were present befoâ—e him he would never bow to the Image The Name Iesus is as it were the signe or Image of our Saviour it would be therefore worse than Idolatry it selfe to bow to Christs Image before his owne face Answer Names are metaphoricall Images not materiall Being forbidden to worship God in the likenesse of any creature by the Second Commandement we are commanded to honour him in his Name at the third I know not what Idolaters would doe if the Person were in presence of the Image but sure I am your argument is prophane viz. Idolaters would not bow to the Image if the Person were in presence therefore t is worse then Idolatry it selfe to bow at and confesse the Name of Iesus before his face Had you spoken thus of Jehovah before a Jew he would have throwne a stone in your face If any shall yet infer that though all other Scriptures say nothing for the bowing at the Name Iesus at the Iudgement day yet it is enough that it be specified in one Text as viz. in this present Text of Phil. 2 9.10 I answer it is utterly against reason to imagine that if bowing at the Name Iesus were to be done at the Iudgement day that the holy Ghost would omit to specifie it in so many cleere places treating of the Iudgement day and would set it down in an obscure Text that treats not plainly of the Iudgment day but as it must be enlightened by other cleere Scriptures and that in such words and phrases that are different in sense to all those words and phrases in other Scriptures though often therein used Oh! It highly concernes us in season to provide Oyle in our Lamps that wee may meet Christ with comfort at that great day and not to be like children as Bishop Babington B. Babing in his Workes pag. 246. well notes playing with letters and syllables and adoring Titles with that honour which is due to the Person Iâ— is Sathans policy to exercise men with trifles that he may steale away their hearts from that which is necessary as wofull experience proves too true in such as are addicted to this will-worship Answer What 's here was before at first and there answered The Holy Ghost as it pleased him expressed the duty in this Text and so that he who hath a will may run and read What need of cleerer places when none can be more plaine Plaine in the letter and the letter sure in the analogy no way dissonant firmely grounded on the fudamentall truth Oh! It highly concernes you who have spread abroad your Papers in defiance of the Church and against the plaine Text It concernes you to search into your selfe Oh search and what by weeping you cannot doe by publike recantation undoe what you can It is treason to clip the Kings Coine and is it a light matter to alter Gods At the Name of Iesus you have hitherto read at the Name Iesus and like one of the children thaâ— Bishop Babington notes playd with the word till you haâ—e lost the sense To this I will subjoyne two other Arguments Whatsoever bowing is required by the Text shall not be fully perfected till the day of Iudgement But bowing at the Name Iesus may be fully perfected before for many can now make a perfect low curtesie at the sound of that Name even almost to the ground Ergo Bowing at the Name Iesus is not required by the Text * The bowing which the Saints shall performe at the Day of Iudgement is their perfection for then the image of God shall be perfectly restored to them Hence it will follow that if bowing at the Name Iesus be that bowing seeing the Saints in this life must strive toward perfection that all their striving must be how to make the fairest Cursies at the Name Iesus Whatsoever bowing is required in the Text is alreadie begun by every creature as I have proved before But corporall bowing at the Name Iesus is not practised in the least degree by the most of the creatures Ergo This bowing is not required in the Text. Answer In the first omitting the amphibolia the Minor is false The same was at thirdly before and there answered The Marginall note is a dicto secundum quid ad dictum simpliciter and being added to your conclusion makes the fallacie there plurium interrogationum also In the second the Major is false and not yet proved true nor will be by
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
of reasoning to attribute temporall deliverance to Iehovah and Salvation to Iesus onely for as much as Iehovah is the Authour of all good temporall spirituall and eternall yea our Salvation in Scripture is specially ascribed to Iehovah or Lord as Isa 43.11 I even I am Iehovah and besides me there is no Saviour So Vers 14. This saith Iehovah your Redeemer So Isa 12.2 The Church shall say Behold God is my Salvation I will trust and not be afraid for the Lord Iehovah is my strength and my Song he is also become my Salvaâ—ion So Deut. 33.29 Psal 84.11 Isa 26.4 And in very many places besides It is therefore beyond measure absurd to preferre Iesus above Iehovah and to ascribe Salvation to Iesus onely for if the Name Iesus be above Iehovah of necessity it must be above the names God the Father and God the Holy Ghost and so either way the second Person will be made greater than the first or third Person Answer To your demand I have often made answer that we take not the Name without the sense nor doe we make comparisons betweene the Persons nor hold we that Iesus is one Iehovah another Lord another We doe distinguish the Essentiall Name and the Relations and not divide the essence nor separate the Persons And distinguishing betweene Names and Titles of the same Person make not Christ two If we did as you doe here insinuate and in your third ranke of absurdities at the tenth doe openly charge the Church wee should by your first reason be Nestorians by your second Arrians Socinians as impious as your selfe To your second answer I reply that you are very absurd to thinke we attribute temporall salvation to Iehovah and not eternall But this we affirme that God was in the Old Testament knowne by the Name of Jehovah but in the New more fully by the Name of Iesus Yet not as if Iehovah were aliud and aliud Iesus one thing and another but the same essentially For the one-most God is the three Persons and so Salvation is the work of the whole Trinitie The places you cite are plaine for us the same Iehovah Elohim Lord God which is the Father and the Sonne and the Holy Ghost is our Saviour our Redeemer And because hitherto unlesse you would be conceived a Tritheite you have writ nothing to any purpose I le tell you something if you will promise me to remember it to great purpose This is it Though our Redemption be a worke of the whole Trinitie yet by the eternall Counsell it was terminated onely in the Person of the Sonne of God He therefore is set forth that in and by him the other Persons with him may have the glory For thus I Reason Whosoever hath a Name greater than others is therefore more excellent than those whose Names are not so great Therefore If the Name Iesus which is a Name peculiar to the second Person be a greater Name than Iehovah which he hath common to him with the other Persons or greaâ—er than the name God the Father or God the Holy Ghost it will follow expressely that the second Person is greater than the first or third Person The first part of the Argument is p oved from Heb. 1.4 where the Apostle proves that Christ was better than the Angels viz. because he had obtained a more excellent name than they This is also confirmed by the Analogy of the Scriptures for I have shewed before that Name above another doth alwayes denote the excellency of the Person above another that hath not so great a Name as Deut. 26.19 The Lord promiseth his people that will keepâ— his Commandements that He will make them high above all Nations in praise in name and in honour So Isa 56.5 The Lord promiseth to the Eunuches that will keepe his Sabbaths a Name better than of sonnes and daughters that is he will bestow upon them a greater excellency and honour than those that have sonnes and daughters viz. in that respect or tâ—ey shall be more excellent by that name that he would give them than they should have beene by having sonnes and daughterâ— Therefore to affirme that Iesus is above Iehovah doth expressely sight against this Text of 1 Cor. 15.27 where God having subjected all things under Christs feet hath yet excepted himselfe that did put all things under him Seeing therefore he hath excepted himselfe and hath not subjected himselfe to Christ by the selfe-same reason he hath not subjected his Name to Christs Name for if he had by the reason above-specified he had also preferred his Sonne above himselfe Answer I fiâ—st tell you your supposition is false It was never nor ever shall be granted by me that the second Person hath a greater Name then the first If your argument then be against me 't is turned to nothing But ayme at whom you will I care not my Secondly shall be as you expect Your antecedent holds onely where there may be the relation of Inferioritie and Superioritie not in divinis where one is all and every one in se the same You may therefore conclude nothing hence against us unlesse you can prove that the Holy-Holy-Holy Lord is not one God and that the Name of Jesus by speciall dispensation imposed on the second Person as incarnate is not essentiall Remember now what but now I bad you remember viz. It was the eternall will of God and to a singular purpose namely that he who being in the forme of God and was made man might not be held inferiour unto God Adde this that the second Person was ever the Person which dealt for us in whom God manifested himselfe unto us and through whom onely we have accesse unto the Father Bring these together and 't is most evident that the higher we advance Iesus the more we glorifie God No feare of setting him too high who cannot be sufficiently honoured unlesse he be at highest For he is set at the right hand of the Throne of God Heb. 12.2 Chrysost in Loc. This that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father is the highest demonstration of the Fathers glory saith S. Chrysostome See my Antiteich Tract 2. p. 7. 8. Tract 9. p. 89. To the proofe of your antecedent I answer the excellencie of Name argues Superioritie of Persons that by Nature may admit subordination not where every one is the same in the unitie of essence and are equally honoured in and at the super-eminent Name Nor can this contrarie that of the Apostle 1 Cor. 15.27 For we meddle not with the Persons with the significant Name we doe Yet I may safely and will say that as the Sonne of God was humbled in our nature and not the Father nor the Holy-Ghost so was he exalted and yet neither inferiour to the Father in the Humiliation nor in the Exaltation superiour as in Part 1. Sect. 1. This cannot be denyed unlesse you dare denie the other The Answers which I have received to
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