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 Mediatorship but also his naturall Kingdome which from all Eternity 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 Iob. 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 Son whom he hath made heire of all things by whom also he made the worlds that is God hath advanced his Son 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. Calvin oâ— Heb. 1. This honour is rightly due to the Son 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 feet it is plaine hath excepted nothing but himselfe 5. It is manifest from Heb. 2 6 7.8 in which place the Apostle apply's 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 feet 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 find that other things besides rationall creatures shall bee 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 speakes there of irrationall both sensitive and insensitive and refers 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 sin of man do long for the day of redemption at which time they shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God and now in their kind 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 infer 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 On Phil. 2.9.10 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 In his Worke Pag. 245. 246. and thus judgeth Mr. Edward Gurnaie in his Vindication of the Second Commandement Pag. 72. Answer Here you shew an Aesculapian temper though you have read much yet your great Reading will submit to better but your Mercuriall wit hath mangonized a Gigantean fury with an humble hue For by whom you pretend to be guided you looke on with a sinister eye and oppose them with all your might Let me premise that by Names in your first line must be understood every Name under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above V. 9. or else the question is changed This done your argument stands thus The Kingdome of Christ in this Text is not onely of Mediatourship but naturall also Therefore every Name must be referd to all creatures without exception The antecedent is false For though they seclude not one the other as opposita yet when the Oecumenicall is spokâ—n of the essentiall is not intended For thâ— Naturall is Christ◠〈◊〉 Son of God the personall his secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—y dispensation onely as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man This the Apostle minds and the administration of this here and hereafter This is it at the three paralell places Isa 45.23 Rom. 14.11 Phil. 2.10 as the ancient and moderne Divines heeding the context have necessarily inferd See my Antit Tract 6. pag. 53. c. The Texts are very quiet among themselves if you could permit them their senses They doe not all which you have cited speake of the Naturall Kingdome onely But if they did may not Phil. 2.10 be understood of the Personall Doth not the Apostle here say that every knee and every tongue shall confesse that Iesus is Lord or made Heire of all things as to the Hebrewes he writeth Heb. 1.2 How made He ever was Heire and never not Heire as the Sonne of God Made then he was gratia dispensationis and by the Vnion as God and Man As then the Church is in the Common-weale yet is not the Common-weale so here this Personall Kingdome is within the Naturall yet not the Naturall and as in the one so in the other what is spoken of the one is not of the other Your forcing of severall Texts to force on this Text the sense of the Naturall Kingdome makes me feare you are enclining to Eutychisme Not distinguishing how Christ hath any thing in a singular manner you apprehend all things his by nature onely and according to humane nature also in your first and second proofe Indeed Christ-man hath the essentiall Kingdome but not as man for then every man should have it also and where were subjection then Though therefore whatsoever is in or of one or the other Nature may be spoken of the whole person yet not otherwise then limitate according to that nature whose proprietie it is Christ-man hath the essentiall glory according to his Divine nature not according to the humane the humane nature receives of the Divine by grace in fruition not by reall participation There is no more proved at Ioh. 17. Heb. 1.2 nor more in the subsequent citations then that the Sonne of God having taken upon him in our nature a personall Kingdome holds still his naturall And so much doth M. Calvin Calvin in Heb. whom you urge say
Iesus and how senselesse will this be Seeing then that the Names subjected to he Name above every Name are not the Names of creatures things subâ—eâ—ted 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 demonstrate hereafter Then cannot the Name above them all be a proper name for then the sense will be this The Namâ— Iesus hath dominion over eve y thing and creature and every thing and creature must bow knees to the Name Jesus which will be ridiculous Lâ—stly 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 Iesus is above God and that God himselfe must bow knees to the name Iesus which sense will be horrid and blasphemous Answer Here 's mickle a doe and nothing done the reason is your Logicke holds no sence a plaine non sequitur at first and this it If the high advanced Name in the Text be a proper Name it will follow necessarily that all subjected names must be proper Nâ—mes also prove the consequence if you caâ— till you doe I tell you that if you understand by a proper Name as before a Name separated from the sence your inference a non existente is most absurd but if you mind the Name in the sence of the Name bee it the highest not of proper onely but of common also above Muscall and Giles c. above all below all above I except not no not I the Name of God See my Antiteichisma pag. 18 and there your inferences in this place will appeare tanquam puerorum naenia or like any thing that may please children How the Name of Iesus is and why exalted shall come at your next sixtly and afterward often What is intimated by every Name under super in the second section and as occasion is offered in the progresse To your lastly I say every one knows we are no Anthropomorphites and if any would know whence your horrid blasphemous conceit of Gods bowing knees to the Name Iesus proceedes Physitians will teach them that when the humours of the braine are over servent by their agitation mens in falsa traducitur 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 Iesus for these Reasons First The word Iesus doth no where in the whole new Testament signifie the bare name Iesus but onely then when it was promised by the Angell at Christs Conception Mat. 1.21 and given unto him at his Circumcision Luke 2.21 where necessarily it must so signifie Answer At your concessum in this second place the six reasons have not web enough to entangle a flye so insufficient they that your negative proposition will no more be then be supported by your word The first is the word Iesus doth no where in the whole new Testament signifie the bare name Jesus therefore Name above every name as a bare name may not bee understood of the Name Iesus as a bare Name Here is stuffe for an Antagonist who ever conceived save you that the word Jesus doth signifie the word Jesus and doe you in earnest affirme iâ— at Mat. 1.21 Lu. 2.21 I never read it so there nor elsewhere But if this might be granted why should not the Name above every Name be spoken of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name is Iehovah in the old and may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Name above every Name be Jesus in the nâ—w looke againe and you shall often find a Pariphrasis of that Name and Name often used for Jesus Act. 5.41 Secondly This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 others senses If any shall thinke that it is meant of the name Iesus in this place making thâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Dative case and to agree in opposition with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 alwâ—iâ—s in the Genitive and doth no where denote the baâ—e namâ— Iesus as in these places amongst others Act. 2.38 Act. 16 18. Act. 4.10 Col. 3.17 Answer Secondly this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Name rather the Name of Jesus is never taken in the New Testament for the Name Jesus that is the Name in the sense if I understand you is not without the sense Therefore Name above every Name as a bare Name may not be understood of the Name Jesus as a bare Name If our Worship were thus metaphysicall could any Logician overthrow it with this argument Infer the Enthymeme and when I am such a Word-worshipper you shall convert Here 's no more required of me till you have rendred me more reason To your next supposition if any shall thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant of the Name Jesus by apposition because no Article is prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer if I should say so all your skill in Grammer cannot disprove it but the phrase being usuall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not prefixed t is argument enough to me that it must be the genitive The genitive it shall be and so much the stronger against you For the genitive being the first intention the dative cannot be the same as in your cited places Act. 2.38 c. Thirdly The Name above every Name is incommunicable to any creature being the onely prerogative of the Son of God but the name Iesus was communicated to others as to Ioshuah which is the same Name with Iesus Heb. 4.8 c. Therefore it is not sound what bishop * Sermon on Phil 2.9.10 Andrewes and Master * Iustification of vowing pag 49 Page from him do affirme that the Name Iesus is incommunicable which though it were given by men yet they say it was not given of God who appoynted none this Name save Iesus 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 Iesus was not given to some at least without a speciall providence of God as to Ioshuah who was a great Saviour and type of Christ Thus hath learned Vrsinus * Catechis pag. 196. Atqui inquis Parentes Ioshuae c. But thou wilt say saith he that the Parents of Ioshua when they gave him this Name could not imagine
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
and creatures created Powers Dignities Dominions that all things creatures powers in Heaven and Earth and under the Earth should subject themselves and all their strength vertues and abilities either willingly or unwillingly to Iesus Christ thus glorified and advanced and that they should expresse and shew forth that Iesus Christ is Lord in the glory of God the Father for so I take it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus this branch Christs exaltation will fully answer to that branch of his humiliation mentioned verse 7 where it is said that He tooke upon him the forme of a Servant and was made in the likenesse of Man but now being exalted he shall be manifested to be Lord in the Glory of God the Father Which shall be fully declared in the great Day of judgement when he shall appeare in his Glorious Name of Power and Glory And of this opinion are Ambrose and Hierome and other Fathers and Calvin and Zanchius and Piscator besides sundry other moderne Expositors doe allow of it Though the other expositions be sound viz. To the glory of God the Father because the honour of the Son is the honour of the Father Answer In the fifth Section having undertaken to give us the meaning of the Text you desire judgement and let it passe You say our Lord Iesus Christ being in the forme of God c. layd downe his Name and dignity and received a Name beneath all Names I challenge you in these words For though it be true that hee vailed his glory yet he layd not downe his Name What he ever was he remained still the Son of God Nor did he receive a Name beneath all Names though he and it were by sinners handled beneath all degrees of basenesse You goe on thus Wherefore God highly exalted him and gave him a Name above every Name that is glory above every creature Here you dealt not fairely with your Reader you say the Name given is glory must not then the Name under super above be glory too and the sense thus He hath given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory above all glory If you look into S. Chrysostome Chrysost in Loc. Phil. 2. greater Schollers then your selfe kept that analogie Nor doe the Learned except the Arrians make glory a Name which Christ had not before but say God then did set out his glory in the highest that Jesus which was a Name of scorne among men might be the highest Name in Power and glory Nay Power and glory are the essentiall vertues of his Person but the Name given him or illustrated his must denote who and what the Person is It followes that all creatures should subject themselves willingly or unwillingly with all their abilities to Iesus Christ thus gloryfied and expresse that Iesus Christ is Lord in the glory of God the Father Here you enlarge the Text and shorten it For first all creatures are not capable of this adoration Secondly you obscure by generalls what the Apostle expresseth in particulars Not denying geniculation nor open confession you wrap them up in the vertues to be expressed by creatures Thirdly not subscribing to the manner and time of the duty you make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Name redundant As if you were now afraid to let the people know that when the wind shall turne you will maintaine outward worship and and open confession lawfull and necessary The observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true and what I say of it is in my Antiteich Tract 9. Pag. 87. Your shewing also how Christs being in the glory doth answer to his being in the forme of a Servant is very good I will onely tell you what I said before Sect. 1. at the last fourthly you would come to even to confesse that Given is manifested that the Name above every Name is the Name of Power and glory and so you have in plaine termes viz. But now being exalted hee shall be manifested to be Lord in the glory of God the Father which shall be fully at last when he shall appeare in his glorious Name of power and glory There is first a manifesting of what he had no giving of that he had not Secondly his Name is of Power and glory Power and glory is not his Name And of this opinion are the Divines ancient and moderne which you have named and others see my Antiteich Tract 3. Pag. 15. 16. c. Now this exposition is full and easie making the sense cleere but the other exposition which they make makes the sense rugged and is not agreeable to the scope of the Text nor sense of other correspondent Scriptures For thus they reason Iesus Christ being in the forme of God thought it no robbery to be equall with God but made himselfe of no reputation c. Wherefore God highly advanced him and gave him a proper Name or Title above eveâ—y Name that when the Name Iesus shall be sounded out in the Church in the time of prayer or preaching for there and then say they is the place and time of this duty all things in Heaven and Earth and undeâ— the Earth should bow corporall knees A most absurd and senslesse exposition Answer Having done your exposition you give it this glosse It is full easie cleare You might have said short hard doubtfull Short chopping off the visible part of Gods Worship Hard making thâ— whole Text figurative Doubtfull not onely contradicting what you said before but opposing axiomes in divinity also and bringing in those creatures that come not within the compasse of the precept Were your mind right your meaning would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniforme and not involved To make all sure you insinuate into the Reader that our interpretation is rugged not agreeable to the scope of the Text nor sense of other correspondent Scriptures One said men are most like unto God cum vera loquuntur Sphinx Theolog. Phil. c. 24. when they speake the truth though he were an Ethnick Pythagoras spake like a Christian Take it not ill I say you here degenerate from your common profession though not from Puritanisme Doe not you know that the literall is the plaine and even sense How then can ours be rugged Yours are conscious and in my Antiteichisma who will reade may see that ours goes home with every tittle where then failes it in the Scope And you have beene taught the correspondence with other Texts why then is it private or siâ—gular The summe of our Tenet is this The Lord Jesus by the Vnion and for our Salvation was humbled wherefore also God super-exalted him and set out the Name of Jesus above every Name that for the Vnion and for our Salvation every rationall creature should bow at the Name of Jesus and every tongue confesse that Jesus Christ is Lord to the glory of
opinion and practise is a true expositition 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 Zanchius de Scriptura pag. 422. Altera interpretandi Scripturas regula est c. Another Rule saith he of interpreting the Scriptures is a diligent accurate comparing of the Scriptures which are of the same thing one with another that is that we expound the more obsure Scriptures by those that are more evident and cleare for the Scripture is an interpreter of it selfe than which a better cannot be found And thus saith Austine Non ita esse interpretandum unum locum ut cum multis alijs pugnet Aug. de Doctrinâ Christianâ 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 Answer Your Major is false must an obscure Text be warranted by Scripture speaking of the same or in the same phrase Suppose there be no more Texts of the same may it not be knowne by examining it by the morall truth What else intends the Apostle Rom. 12.6 which you have induced for your selfe If any Prophesie let him Prophesie according to the proportion of Faith In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render the measure others the rule of faith In the one the Apostle meeteth with the fault of these times He would not have one man seeme to know all things but every one to keepe within his proportion In the other sense he teacheth the perfect canon of interpreting viz. that examination bee made ad Christianae fidei axiomata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. in Annot according to the axiomes of the Christian faith which of themselves are to be beleeved And what other rule doth Saint Peter 2 Epistle 1.20 prescribe Were they the first and this observed your Enthusiasmes would not have broken forth among so many to helpe breake the peace of the Church But will Zanchius allow your assertion His second rule is Vt obscurae Scripturae per clariores interpretemur that we should interpret the obscure by the more cleare Or will Saint Augustine in saying one place may not disagree with many other confirme your proposition Nay and that you have urged makes against your selfe Your Authors will have the hard explained by the more easie if more there be if not by the analogy of the universall faith Your Minor is refelled in your former Section and in my Antiteichisma In your conclusion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because you there shew your Sophistry in such profane language let your patience know that the Hebrew Proverb Drus ad lit Vav 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vae malo vae illis qui adhaerent ei secludes not you SECTION VII WHatsoever 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 Iesus 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 Devills and dumbe creatures Bowing at the Name Iesus shall not be performed by the most men for many Nations know not Christ therfore cannot so bow all their life famous Churches doe 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 Iesus 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 necessity must and shall doe it To affirme then that the duty 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 Iesus shall not bee 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 Answer Your Major is true if by every creature you understand angels men and devills as the Fathers have expounded it See my Antiteichisma But if you intend it of all rationalls sensitives vegetatives insects mineralls all whatsoever you bring in more then comes within the scope of the Apostles doctrine The Texts you urge for proofe were cited to the same and to as little purpose before Sect. 3. Where I declared that the Hebrew word at Isa 45.23 and the Greeke at Rom. 14.11 Phil. 2.10 for bowing are not in these Texts And my Answer is that if in your citations an universall subjection be expressed in the three paralell places a speciall duty is injoyned I said that if for I question your sense very much of Heb. 1.2 Because Saint Chrysostome Chrysost in Heb. 1.2 interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Nations But be it as you will you are answered till it is proved that bowing at Phil. 2.10 is not a signe of our reasonable submission Your method is distorted for you have brought the rest to the Major which might have beene an anticipation at the Minor Thither I goe and there is amphibolia in the subject You mind the bare Name and we according to the Text the Name of Iesus In this sense all reasonable creatures and they onely shall performe it The objection you make is answered in my Antiteich Tract 5. pag. 47. 48. Tract 6. pag. 58. But you have in the supply of your Major proposition saved the labour You say in our behalfe and to make way for a reply that every one is bound to doe it though everyone shall not doe it I thanke you Sir and now give me leave to doe something per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will for
the Name of Iesus is not required of all his creatures Here is prae sub the medium is the praedictate in the Major and the subject of the Minor and therefore concludes against nature Beside ex puris negativis vi formae nihil concluditur If this be not you shall have enough To the first part therefore I answer God gave to all of whom he requires If any faile looke they to it He that pleades excuse multiplies his fault Yet t is no Blasphemy to say that God requires where he gives not speciall grace No cruelty Sir but his austere justice Luke 19.21.22.23 The second part is also very plaine For what power have meere sensitive and insensitive creatures to bow at the Name Iesus as Sheepe and Oxen Stones and Minerals Trees and Plants which neither have knees to bow eares to heare hearts to understand when Iesus is named What shall not these be subject to Christ till Iesus be named or shall it be greater then than at another time how senslesse will this be The true bowing which is the bowing of subjection as I have shewed is already performed in some degree by all the creatures together at once But bowing at the Name Iesus 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 Iesus is named on Earth How can we on Earth heare when Iesus is named in Heaven How can those under the Earth know when Iesus is named in Heaven or Earth How can those in Heaven and Earth know when Iesus is named in Hell or could it be knowne were it fit then to bow Yea how can wee heare when Iesus 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 Iesus when they have the Person of Christ with them which by B. Andrewes assertion before specified would be unseasonable to be theâ— performed Answer The first demand at this second part is answered before Sect. 3. No creatures are called to this account save those which have a faculty thereto Secondly I deny not the subjection of all creatures but averre that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bowing of the Knee in the Text is peculiar to the reasonable onely See my Antiteich Tract 6. p. 53. Thirdly we men performe it or ought in our circumstances the rest in theirs Sect. 5. Fourthly the heavenly having the Person with them bow in the sense of the Name His Name is on their foreheads and they in full subjection unto him See Sect. 8. and my Antiteich Tract 6. p. 62. How shall deafe men bow at the Name Iesus 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 Iesus to whom Gods Kingdome belongs as to others Answer This is the fifth and I retort it How shall deafe men heare the Word or Infants be taught it This then concludes that wee are but in the way unto perfection and no more How shall things in Hell bow at the Name Iesus To speake first of Devils which come into our Congregations how if they had knees shall they bow at the Name Iesus These Devils tremble say some because of Iesus but trembling is not bowing 2. Shall they tremble more at the Name Iesus than Christ or Iehovah It were senslesse to imagine it How shall the damned Soules in Hell bow at the Name Iesus After what manner shall Iesus 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 Iesus 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 Iesus doe maintaine that when men sweare by Iesus Page Iustification of Bowing it is no time and place for bowing yet the worst manner of naming Iesus 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 Iesus Answer Here is a sixt Quaere and it is found thus The Devils shall bow as they did confesse Mat. 8.29 Act. 19.15 and tremble most at that Name wherein they were conquered Nor is it a trembling onely they lye bound flat on their faces and in fetters of his eternall wrath Seventhly though in Hell there be no Church nor Divine Service yet without repentance the blasphemers of God his Church and Divine Service shall in that Dungeon of Slaverie answer his justice Tarditatem supplicii gravitate pensat he that delayes if there be not amends strikes home at last Eighthly Bowing there and blaspheming will consist For they blaspheme because it cannot otherwise be but they must so bow Sphinx Theologico philos c. 38. Lastly as Bias said to the Question Quid apud inferos esset quidque ibi ageretur so doe I Nec ego eo unquam ivt nec cum quoquam illinc reverso sum collocutus I know not nor ever shall I hope how the Name of Iesus is blasphemed in Hell most despightfully sure and I am sure it is on your side too prophanely handled often And though here be not Hell hellish acts are here and unhappily at not in them we may have a heart to honour Iesus when our knees cannot bow without a Scandall The dutie is well done on our part if we reprove the faultie or avoid the companie 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 liberty and made us free Gal. 5.1 in which freedome we are commanded to stand fast Answer Your consequence I deny not but in your way of proofe there is anguis in latebra The Text Gal. 5.1 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Persâ—st in that liberty wherewith Christ hath made us free What freedome's this Libertinisme No then we should be free from Christ He is an easie yoke Mat. 11.30 Is it from obedience to Authority you would this but this cannot be The Apostle wills every soule to be subject unto the higher powers Rom. 13.1 Is it from conformity in Gods service This this is it Your bondage your burthen Yet S. Paul commands all things to be done decently and in order 1 Cor. 14.40 Gods Spirit contradicts not himselfe There is something else we must stand
at Heb. 1.2 and not more at Phil. 2.9.10 Whether the Fathers determine it so or no you may â—ee in my Antiteichisma I might now passe unto your third Section had you not insinuated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Name to be all creatures onely With what intent looked you on the Text Minded you to pervert it that you might miscarry others Or did your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceive your sense Shore up your eyes and trie whether you can discerne a Colon or no at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Name Can you not and yet see to make a Comma there and another at shall bow Is not this to adde and diminish Strive whilest you will your owne snare hath caught and shall hold you till your heart have cryed your Pen mercie Shall I be plaine with you you have taken this of a very false hand for I am perswaded that your vaunt of knowledge cannot be ignorant Isid Orig. l. 1 c. 18. that Colon is membrum quod intellectum sensui praestat The understanding then being satisfied at the Name in the Colon goes not to the next for that it hath but for more Namely for the duty that the Name having full regard God who gave the Name may have his full glory For this purpose are Commas Colons and Periods kept that there being no confusion in oratione there may be no distortion in sensu I have beene bold and will be more This you say God hath given Christ a Name which is above every Name here you give a loose and take part of the next verse of things in heaven and in earth and under the earth and so leave the rest that at the Name of Iesus every Knee should bow to a Colon by it selfe If you have no better course to expresse the meaning of the Holy Ghost the world will soone know judge and conclude that M. Gyles being very lame hath deserted the question Who desire more may see my Antiteich Tract 3. pag. 17. 18. 19. 20. c. and the Syllogisme will be this That Name ever above which there is no other Name of God is the Name above every Name But the Name of Jesus is that Name above which there is no other Name of God Ergo The Name of Jesus is the Name above every Name The Major is undenyable the Minor is in the Text plainly demonstrated in my Antiteich and is alwayes intended de nominibus non de modis rei not that the relation Son of God as a Son is a greater Name then God the Father as Father but of all the Names of God the Name of Jesus is the greatest signifying Name of might poured forth in mercy Jesu per Nomen tuum dulce fac mihi secundum nomen tuum Aug. de contrit cord c. 5. SECTION III. 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 Bowing every knee what it is not for these Reasons First If it be not so taken it is not contrary to the Analogy 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 hills Hab. 3.6 Secondly Knees are taken figuratively and metaphorically in Scripture for strength power and ability 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 weaknesse So when God promiseth to give strength and salvation to his people Isa 35.3 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 at it were the Basis of the whole body which being feeble the body sinks Answer I feare not but the weight of your reasons will shew your arguments light The first and second hold nothing The first is this if bowing the knee be not here taken literally it is not contrary to the analogy of faith To this your second must come or I gone thither shall have no appetite to returne unto the first Recocta crambe fastidium parit First then and Secondly if you be right there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in making the knees and bowing in the Text Phil. 2.10 metaphoricall Is there not No more then is there at the second Commandement nor Psal 95.6 nor Isa 45.23 nor Rom. 14 11. nor Ephes 3.14 nor any where Because Knees and bowing are somewhere figurative as Psal 44.25 Hab. 3.6 Ezech. 7.17 they shall be no where proper Hell is sometimes taken metaphorically for the grave therefore there is properly no hell and could you make it good that because God in Scripture is sometimes attributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Idols sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Magistrates therefore there is no true God you might safely be as great a Libertine as any 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 Stars 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 expressely 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 Answer Most of the creatures which here must bow have no proper Knees to bow Ergo c. Prove the antecedent if you can What if Angels and devills have no Knees yet most of the creatures which are reasonable to accompt have I know you will not say yet if you should you cannot justifie that there are more Angels good and bad then men elect and reprobate The Speech then may be proper in the greater number which yet is analogicall in the lesse But may not Angels have their Knees as well as their tongues as their faces Tongues they have 1 Cor. 13.1 faces they have Rev. 7.11 and Knees too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood they fell downe standing falling insinuate Knees and if we adde two words more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they adored they spake we have full proofe of their outward expressions Rev. 7.11.12 and that 's enough for those that can be satisfied with reason All insensitive creatures as Stars Clouds Vegetables