ΑÎΤΙΤΕΙΞΙΣΜΑ OR A Counter-scarfe prepared Anno 1642. for the eviction of those Zealots that in their Workes defie all externall bowing at the Name of JESUS OR The Exaltation of his Person and Name by God and us in Ten Tracts against Jewes Turkes Pagans Heretickes Schismatickes c. that oppose both or either By THO. BARTON Master of Arts in OXFORD and now Rector of Westminston in Suffex Whereto is added a tryall thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 111.9 Utilitas proximo Gloria Deo LONDON Printed by R. C. for Andrew Crooke and are to be sold at his shop at the signe of the Greene Dragon in Saint Pauls Church-yard 1643. TO THE SACRED MAIESTY OF THE Most High Mighty and Illustrious Prince CHARLES By the Grace of God King of Great Britaine France and Ireland Defender of the Faith c. Dread Soveraigne I Have beheld with regard the crucifying of our Saviour in his name and the shamefull handling of his Church for not assenting to the act A Paper-statue is extant of both and Dedicated to a Member in Your House of Commons Against it my pen adventures Whereto Conscience bindes thither I tend No clouds of horrour shall frighten my obedience from God and the King Acknowledging therefore your Majesties Supremacy the next under Christ I appeale unto Caesar At the footestoole of your Sacred Throne Mercy may be had in Iudgement Who hold this against any right I sue not to them for pardon That is one way I am sure and enacted too to strangle the independent Monster An evill daily felt and let me not live to pray if I pray not God heartily for the Reformation My Petition to your most Excellent Majesty humbly begges a gracious acceptance of this Primetiall and the forgivenesse of such presumption The Almighty settle peace continue the Gospell and prosper both Both under your Majesties Highnesse and your Highnesse Progeny till Christ come in power and glory Most loyall to Your Majesty and obedient to the Church THO. BARTON TO THE HONORABLE THE KNIGHTS CITIZENS AND Burgesses of the House of Commons Assembled in PARLIAMENT Most Renowned Worthies THis Antiteichisma stands under high Protection fortified Opposition it had and shall have still But your honour advanceth Truth and nothing more Nothing hath beene more obscured is seene and how Age doth not cannot wrinckle her Where the clouds of Sophistry be dispelled her Face shines with beauty To begin this beliefe J published this The common charmes of superstition take not me Whereat J aime the marke is hit J beseech you embolden me and I can speake plaine Whilest the close followers of Truth and Peace are pursued the two sacred Sisters be forced by Humorists And so impetuously as if their being present were the present being of incendiaries A strange Paradiastole observe it I have done Be You ever under the divine influence and J the humblest of your Servants THO. BARTON To the Reader WHo will correct not desame I feare not the Learned and Judicious Dis-favour of the Vulgar hath little force to hurt The Schismaticall may lay his will or me by Momus goes chocking hence and Zoilus chafes himselfe unto madnesse If any one thinke here is no good let him looke and finde He that gets by hath fully repaid me To him that proves so thankfull I give all that doth not nothing T. B. Errata PAg. 3. l. 9. read intention p. 10. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 13. r. for p. 26. l. 27. r. earth p. 32. l. 7. r. fist p. 52. l. 5. r. Helcesaits p. 56. l. 36. r. they p. 70. l. 7. r. in it p. 71. l 24. r. faith p. 76. l. 24. r. confesse p. 90. l. 34. r. the eleventh p. 100. l. 31. r. that ΑÎΤΙΤΕΙΞΙΣΜΑ OR A counterscarfe prepared Anno 1642. for the eviction of those Zealots that in their Workes defie all externall bowing at the Name of JESUS Tract I. PHIL. 2.9 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 9. Wherefore also God hath highly exalted him and given him a Name above every Name 10. That at the Name of Jesus every Knee should bow of things in heaven and in earth and under the earth 11. And the every tongue should confesse that Jesus Christ is Lord to the glory of God the Father THE Apostle in the five first verses of this Chapter makes an adjuring proposall to the Philippians and in them to us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proposition is that mutuall love be in all humility zealously preserved in the Church To settle this observe the vehemency of his charge If ye will have any or will that I shall have any comfort in Christ If ye will partake or will have me partake of the goods in the Church If ye will be joyfull or will that my joy should be full in the unity of the Spirit If ye have any pity one to another or piety toward me ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of like minde keepe love without dissimulation ver 2. With all meeknesse preferre one another ver 3. Looke one upon another affectionately and inflame my affections toward you by doing what I command ver 4. Having thus induced what he would Saint Paul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next prepare them to receive the force of his argument Ye all inspect one Saviour are all called Christians why will ye be distracted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the same minde be in you which was in Christ Jesus ver 5. In the sixe following verses is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation it selfe illustrated ab exemplo in the person of Christ First by his Divine Majesty before his incarnation ver 6. Secondly by his humiliation at the assumption and after unto the end of his passion ver 7 8. Thirdly by his exaltation at and after his resurrection ver 9 10 11. Did the eternall Sonne of God so much for us and shall not we doe any thing for his sake How obedient was he to his Father may his adopted then be immorigerous Was not he exalted after his humility that we might be advanced through him and shall not we be humbled now before him by whom we hope to be glorified If this hope be in us in us is charity in charity humiliated we will doe all things endure all things waiting with patience for the appearing of our Lord Jesus Having seene the scope of the Apostle we descend into the particulars of the Text. These three verses denote to us that whom God exalted we must and for the same cause extoll our Saviour The generall Parts are two First Summum Opus the highest worke Exaltatio personae exaltatio nominis the exaltation of his person and the exaltation of his name Either of them by God and by us either By God in the 9. verse Wherefore also God hath highly exalted him and given him a Name above every Name And by us in the 10 11.
Jesus was named Omnes aperiant c◠put all men should uncover their heads in testimony of adoration What though the Sorbonists Rhemists Papists hold it a duty of the Text Shall not we therefore and without superstition we See what Conradus Vorstius in behalfe of the Reformed Churches writeth Si quis ad mentionem Dei aut Christi aut Jesu c. signum aliquod honoris exhibere velit per nos sane licet id que passim in Ecclesiis nostris fieri videmus nomine re◠lamante nomine indignante If any man will at the Name of God or of Christ or of Jesus c. exhibit some token of honour truely among us it is lawfull and we see it every where done in our Churches no man disclaiming no man disdaining it Nor did Master Calvin what are the Schismatickes say reprove the Sorbon Sophisters for bowing at the name but for bowing at the sound not to the sense as there Vorstius testifieth If we come unto our owne Churches at the first yeare of Queen Elizabeth 1559. it is injoyned that whensoever the Name of Jesus shall be in any Lesson Sermon or otherwise in the Church pronounced due reverence be made of al persons young and old with lowlinesse of cursie and uncovering of heads of the mankind as thereunto doth necessarily belong and heretofore hath beene accustomed In the first of King James of blessed memory 1603. both the Vnirversities Oxford and Cambridge doe affirme that reverence done at the Name of Jesus is no superstition but an outward signe of inward subjection to his divine Majesty and apparent token of our devotion In the Synod begun at London 1603. it is thus expressed When in the time of Divine Service the Lord Jesus shall be mentioned due and lowly reverence shall be done by all persons present as it hath beene accustomed This was among the rest published under the Great Seale of England hath continued and is still in force for ought I know at these times Doctour Whitaker did honour at the Name of Jesus Bishop Whitgift saith to bow at the name is of many hundred yeares continuance and Christians used it in the beginning Doctour W◠llet allowes it when the minde is free from superstition So doth Doctor Fulke Doctor Airy Doctor B◠yes The most learned Bishop Andrewes will satisfie any man that shall not be willfully blinde Master Hooker cals it harmelesse there is no superstition at all in it Doctor Page refuteth all Master Prynns arguments and justifies bowing at the Name of Jesus most Christianly and Learnedly Master Giles Widdowes maintaines it stoutly against the lawlesse kneelesse Schismaticall Puritan And it at this day is Preached and practised by the most learned in the Kingdome In all Churches old and new Easterne and Westerne Romish and Reformed this Exposition hath beene well liked Master Cartwright knew not what to say against it and therefore his followers cannot abide it We dare not so much as speake of an earthly King unreverently Dare we not Then what reverence doe we owe unto Christ the King of Heaven and Earth saith Master Perkins on this Text. We owe much indeed and have promised much but God helpe we performe little and our little performance hath made a great disturbance in the Church of England So great that this very duty of the Text is by too many held superstition Certainely there is irreligion in them that so vainely handle the Text but in the duty can be no superstition For the Apostle saith it is done at the Name unto the glory of the Father From whom it hath beginning in him it ends Where it is so done is no vaine honoring of that which should not be honoured and therefore no superstition But grant there hath beene superstition used in it as Zanchius saith there was in bowing of the head and many other godly constitutions Suppose there hath must therefore the divine institution be cast away In running after Sermons is there not superstition among a great many now What will you doe then will you abandon hearing God forbid Remove saith Bishop Andrewes the superstition and retaine Sermons still Doe but even so here and all is at an end We may be in fault the duty can be in none If the fault be in us we ought to amend Gods prescription may not be annihilated for our miscarriage It is excellent to sweepe superstition out of the Church but chiefe wisdome not to sweepe any of Gods Religion out with it Reverence begins to abate on all hands I pray God that we by this guile of the devill may never lose our Religion It is not the crying superstition and damnable superstition that can make it such Stop we our eares at such foule blasphemy Looke to the Text follow it and pay as God requireth a reverent carriage even to his Sonnes Name What God hath exalted exalt we and feare not For God being honoured by it we at the generall day shall when all knees must bow at once find comfort that we on earth have so bowed at the Name of Jesus What the Name signifies and why at this name rather then any other was in the former Verse If any insinuate the minde that thus exalting the Name I preferre one person before another in the Trinity It is answered that cannot be For God will have us this way declare that we acknowledge Jesus to be Lord equall with the Father and the Holy Ghost and that he received this Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his humane nature which he ever possessed in himselfe according to the divine The Text therefore is not simply at the name but at the Name of Jesus Which is the Name of one person consisting of two natures divine and humane as before At the Name then of Jesus inferres that the whole person is to be adored the word and the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one and the same honour as the Fathers in the Councell of Ephesus defined The worship may not be divided because undivided is the person Yet true it is that the Godhead by and of it selfe simply ought to be worshipped and not the flesh save in the person and for the Godhead But seeing the Apostle directs the worship to the whole person Non est cur ab adoratione deitatis separetur caro there is no reason why the flesh should be separated from the honour of the Deity saith Zanchius And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honorificall for the Father to have his owne Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all Who can doubt saith Cyrillus Alexandrinus but that he kept for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free and superexcellent dignity of power and domination above all In this adoration then is nothing taken from the Father or from the Holy Ghost and given to the Sonne nor any thing given to the Son which is not equally to the honour of the three
include not God like the Samaritanes in a certaine place onely in spirit therefore not locally and such as worship not like the Jewes in the vanished shadowes in truth therefore not typically is the generall consent of Divines Who then by this text exclude all outward worship doe both wrong it and teach their owne ignorance Because the outward worship is not separated from the inward but with it proceeding from the spirit with it also is spirituall Not Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporall exercise good for little but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godlinesse profitable unto all things 1 Tim. 4.8 Quid mibi prodest si genua corporis mei ad orationem veniens flectam Deo genua cordis mei flectam diabolo For what doth it profit me saith Origen if comming unto prayers I bow the knees of my body unto God and bend the knees of my heart to the Devill He meaneth not that the knees should not bow but not bow without the heart Without the heart the outward worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gains nothing Joyne both and the pious act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives fruit in time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth now refresh and then saith Saint Chrysostome Of the body it therefore bodily it not of the body onely and therefore is godly Going with the minde it is holy by the Spirit that sanctifieth the soule Whom God hath joyned together let no man put asunder soule and body in his service For true Christian obedience comprehends totos nos us whole Quanti quanti sumus we such compounds as God made us ought in all things and with all we are simply to submit unto his pleasure What and as he wils is required of us in the powers both of soule and body Indeed Prov. 23.26 Wisdome cals for the heart but not for it onely For in the very same verse it is said the eyes must observe God will have every member faithfull in its office the heart and all not all or any of them without the heart The heart is most acceptable yet the rest are not left at randome They subordinate the principall being right will be conformable all chast the eyes obedient the eares undefiled the lips pure the hands and flexible the knees Every one according to the use more or lesse is charged in the Scriptures To a more speciall use more specially some The Knee and Tongue here because they are sittest for the worke in hand The Knee for humiliation and for confession the Tongue I free not any man from this duty the Holy Ghost by the Apostle hath bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one None are exempted not one of the Ministery nor one of the Laity not one of the Lords nor one of the Princes learned and unlearned meane and mighty let all looke to it All Psal 22.29 30. All Isa 45.23 All Rom. 14.11 and here every Knee of things in Heaven in earth and under the earth Above the earth I teach none and under the earth none will be taught We are in the midst and of us all and every one make a full comprehension wheresoever we are No man hath a priviledge not to doe it nor will simple ignorance much lesse wilfull excuse the neglect For who preferres not the Name which God hath given Christ above every Name puts the lie on him God saith it is above every Name yet there be that say it is not Here is high contradiction and being it is such I beleeve God who will not may doe what they please By the grace of God I doe who doe not and doe hinder others shall at last in horrour if mercie prevent not be compelled unto it For for such ill agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no ignoscence left saith Saint Chrysostome No ancient Fathers no moderne Divines gaine-say this O how excellent is it for every one to practise that in the time of grace which all confesse shall be in full execution at our entrance into glory Assure your selves nothing may be required of every one then which is unlawfull for any one now For grace and glory differ not in essence but degrees The nearer therefore the Militant Church commeth to the Triumphant the more perfect she Perfect here no man can be yet that every one ought to contend unto perfection is very Apostolicall Not in one thing onely and not in others in every thing as is revealed the action and manner should be observed by every one God speakes not without purpose we all know take we heed then lest any of us heare with a purpose not to doe as he speaks Much hath beene said of this duty and much more followes God give us obedient hearts that our reverend esteeme of the Name which he hath superexalted may appeare before men to his glory and our peace Remember who have learned and amend who have neglected It is no shame for either sexe old or young to deceive the Devill The white Devill saith it is Idolatry to bow at the Name The Holy Ghost saith At the Name of Jesus every Knee shall bow What will we doe Can any Christian doe other then obey God If the Name be an Image it is metaphorically and can it not be so and be not an Idoll Can men be so injurious to their Saviour as to thinke that whom he sent to beginne and further our devotions will beguile us in them God forbid Submit every one therefore to the motion of the Spirit give Jesus his honour and the Devill will flie A lier he from the beginning and so shall appeare in the end The universality will be at full in the severall rankes the subjection is next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Knee should bow It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew because it hath the peculiar faculty of bowing Another part may bow and nothing else with it but if the Knees once bow all the members are in submission For in genibus vel in nervis musculis circa genua consistit robur corporis in the knees or in the nerves and muscles about the Knees consists the strength of the body as Schindler If they then yeeld no member of the body doth stand out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore say Etymologists as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the energie there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inclination or pronenesse toward the earth The Knees are made to sinke downe the whole frame and enabled to raise it againe and uphold it standing For they are commissiones femorum crurum as Isidore the setting together of the thighs and legs The strongest supporters are united by them By them onely are they at once humbled and being humiliated are at once advanced by them onely But it is not my part to Anatomize the Knees Plinie can tell us hominis genibus quaedam religio inost and to teach that God careth for
save sinners no Tyrant no usurper Jesus Christ is Lord. Lord before by that he is Sonne And now Lord againe by vertue of his proper quod saith Bishop Andrewes As God he was ever Lord but not ever Lord as God and man At 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we found he had a time and a cause for this who had no time nor cause beside himselfe for the other Nor yet may it be thought that he assuming our flesh received meliorationem in humiliatione any melioration thereby as Saint Athanasius speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thereby he was imperfect and made perfect for us saith S. Chrysostome For us the one and the other Neither the one in himselfe nor for himselfe the other No such thing no It is we by his taking on himselfe our infirmities are made perfect in him Not then annointed that he might be God or King or the Sonne or the Word but as God◠and the King and the Sonne and the Word he annointed us in himselfe that we also through him should be the Lords annointed Thus we proclaime him Lord and with great triumph now because we are now sure he is our Lord. Lord in ours and of us Lord. And being so ours the Rhemists in their Paraphrase here have not misinserted our Though he were iste as before that one whom the world contemned yet in his greatest obscurity or hatred he was ever the magnified Lord. When he lay in the Manger a multitude of the heavenly hoast sung his praise The Angel sent Shepheards to tell him to the Jewes the Heavens sent a Starre to shew him to the Gentiles and the East Wisemen to worship him in Bethlehem The very infants left their Mothers breasts to yeeld their lives in testimony of his Lordship Who hath heard or read any thing and hath not read or heard either of the voyce proclaiming him from Heaven or of the Devils confessing him the Son of God or of his transfiguration on Mount Tabor or of his commanding the creatures even the most lawlesse the Wind and the Sea or of his miracles in multiplying a small quantity of food to satisfie thousands in curing all sorts of diseases in casting Divels forth of the possessed and in raising the dead or of the confounding of his apprehenders or of the theeves request on the Crosse or of the darknesse then over all the Land or of his giving up the Ghost the renting of the Temple the quaking of the earth the sundring of stones the opening of the graves and the appearing of the dead Who can minde these or any of these and not confesse that the Lord was here in our flesh But when we consider that Christ at his owne set time resumed the life he laid downe and trampled the powers of Hell under his feete when we behold his Ascension and animadvert his visible sending of the Holy Ghost doe we not see that Christ is Lord when we heare of his Apostles losing their lives for their Master and of those multitudes of Martyrs throughout the tenne persecutions under all manner of torments faithfull to him what will wee say Shall I teach every one what to say Even with Saint Thomas My Lord and my God John 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for how is hee not to be reputed God who crownes those that truely confesse him with the glory of Martyrdome saith Cyrillus Alexandrinus All the Fathers in the Councels of Nice Constantinople Ephesus Chalcedon and in the more and more corrupted after giving him the place anathematize every one that decries his Lordship Our Church also ever blessed be God according to the Scriptures in an holy emulation of the most religious and learned doth in her Liturgy promote him Lord. Who preacheth the contrary let him be Anathema Maran-atha Confessed he is Lord But what Lord is next Even the Lord Paramount no mesin or pettie Lord. Lord of all of the three Regions before and of the orders of confessours there Lord of Heaven saith the reverend Bishop he gave the Keyes of it Matth. 16.9 Lord of earth he hath the Key of David and of every Kingdome else Rev. 3.7 Lord of Hell the Keyes of Hell and death are his Rev. 1.18 Heaven is his Throne Earth is his footstoole Hell his prison Heaven Earth Hell and all there are his Seigniory He is within without above beneath penetrating compassing guiding sustaining all things Elohim that being which in three persons is individually one and of those three that one person which being neither the Father nor the Holy Ghost is still the same with both Jehovah the Creatour Redeemer and Sanctifier Not that the Father and the Holy Ghost are excluded in these workes but neither doth either without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint ever translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is our Apostles here He that is sure and makes all sure The gracious beginning defensive continuing and finall ending Sure in election sure in vocation sure in justification and in glorification sure Rom. 8.29 30. Lord that is as appeares out of the Saxon record one that affordeth bread And so doth Christ for he is the true Laford that once feasted the whole world with his owne body and bloud the bread and drinke of eternall life He is still the foode of our soules and we have no refection but in and through him Nay he gives us all we have that all we have might be for his use Lafdians then should we the children of his Spouse be that is faithfull distributers of the bread our Lord affordeth If you will here understand the temporall staffe of bread may I not truly say Never was more Lording in England and in England lesse bread distributed never But if you intend it spiritually I blesse God for the great care taken that the Word may be constantly distributed and I would there was as great that it might be sincerely preached I meane that there might be no perverting of the Scriptures no denying of the publike administration of the Sacraments But what pity it is that who rightly and duly observe both should lose the Name and be counted Antichristian I tremble thinking what things of lower degree come within the bounds of Sacriledge Christ saith Who honour his honour him then who dishonour his dishonour him But we are contented to be the contemned on earth that none of the poore in spirit may want the spirituall bread and I wish that the more able were as forward that none might beg their temporall Is it forgotten how David revenged the Shaving of his Embassadours and the cutting off of their garments Certainely if repentance doe not prevene the Lord will remember those that preach downe the Hierarchy of the Church He will remember and not forget their followers that run with violence not to extirpate it onely but to trample it and all the Ministers of God under it in the very filth of infamie I write no unknowne
And though I have called this the reward of our humility yet it may not be said that our humility merits this No it was purchased for us by the humiliation of Jesus In whom we have it without him we challenge nothing Hoping therefore to be glorified with him in Heaven to him we conforme on earth And because he hath taught no other way to the inheritance then he went in the purchase we seeke no other nor can we thinke there might be any other more glorious For in it we never doe saith Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descend from glory The lowest degree is ever an ascent unto the highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high is low the low high this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made good in the contradiction that Christ indured against himselfe Heb. 12.2 3. And when we see his humble members despising the world yet despising no man contemning themselves and yet contemning that contempt which persecutes them doe we not behold the minde exalted above all things below Yea when we finde pride it selfe palliated with humility know we not that the proud confesse there is glory both in and for the vertue How in seeming not mistaken is the world mistaken much men thinke humility and glory opposits as if of both in one could be no subsistence It is pride that refusing the one may never come at the other Quisquis enim nunc sponte se non humiliat nequaquam hunc sequens gloria exaltat for who doth not here willingly and truly humiliate himselfe following glory never exalts him saith Gregory My close is for Christ for the vertue for the glories sake learne we the Apostles counsell Keepe we our eyes fixed on the example of Jesus and in proceeding the nearer we come to our place like naturall bodies we shall move with the more celerity Our humility will carry us and with speed enough unto the same journies end it brought him Who drawes us in the way Cant. 1.4 will crowne us in the end Rev. 2.10 Doing what he commands we shall receive what he obtained life eternall in and to the glory of God the Father The Samosatenians and Socinians that hold Christs death neither satisfactory nor meritorious but onely exemplary for us The Jewes Turkes Pagans Infidels to whom Christ is a scorne and his Crosse an offence The Atheists Nullifidians Prophane that in dirision of Gods Religion call his Church Satans Synagogue the Communion Bacchus Sacrifice and his professours Solifidians The Libertines of our age that count us fooles for our Austerity The carelesse Professours that deeme us over pitifull to others too bitter to our selves Our Church Michals Catharists Brownists Separatists that deride us for our humiliation in the service of God The Anabaptists Monks Hypocrites that will be humble without submission poore without want and rich without labour The Sadduces Simonians Saturnians c. that hoping there is no punishment after this life for the bad will have no reward for the good The Cerinthians Pepuzians Mahumetans that place happinesse in the eternal fruition of fleshly delights on earth And the Montanists Enthysiasts Papists that in the argument of the glory put the merit on themselves are condemned by the Apostles counsell in the sixth verse and his inference at the ninth verse For there the fabrick of glory that Christ built up for us being founded on his merits in such humiliation we are taught to shew our gaines by following his example Whose redeemed we are his humble servants we If glory be the reward we have no cause to stand upon the worke Be it in what degree he please we need not be abashed at the humility For who was the lowest on earth we are sure our Saviour is the highest exalted in Heaven When we have done our part God will give us our right in him This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our salvation True Christians we finding how hard we are beset with and prone to evill looke alwayes on our Captaine and attend his word for feare we should mistake his discipline We know how great a Conquerour he is and that he can never faile in his direction if our actions vary from we have not well minded him And though he be taken out of our sight his life is left with us and reading it we have instruction store and sure Sure if we follow it close right be alwayes sure to it Nor is it infallible in one and not in all Whereof he hath given plenty there is no doubt of any one Nor is the number of his precepts either large beyond our memory or short to leave out any thing that might further us The example he hath given is most absolute It demonstrates all things that are to be contemned and sustained all In them is no felicity to be had in these no unhappinesse to be feared He bid us come and see and we most ambitious to enjoy what here we beleeve will goe no other way then himselfe went and appointed for us A low way Christ humble a perfect way Christ the truth and a comfortable way Christ the life Having truth we are sure to have cheere in and life by our humility It is not the similitude thereof but the vertue we meane That is it and nothing being more acceptable to God we doe in nothing more nor in any thing without it expect a blessing For nothing in us doth more exalt God and our innate evill is repressed by nothing more All the Lords commands are observed with it and the vertue which springs not from that roote withers Indeed love makes up all breaches but we have no other meanes to repaire charity save humility In whom all was made up all was done in humility and who partake of all we like him will be humble to all To God in the lowest degree to his Vice-gerent next we have no envie for our Superiours nor hatred to our equals nor contempt toward our inferiours Love for God and such as will permit nothing before him not our substance not our lives And love for our neighbour and such as will pray for every one and forgive every offence The true knowledge of our superexalted Head raiseth our conversation unto Heaven whilest we live on earth And well may For we behold the eternall glory prepared for the meeke incomprehensible in the object The faith whereof hath made our appetites so eager that they can leave the greatest allectives of the world with contempt Whose servants we are to him faithfull we may challenge of him our inheritance who purchased it for us And with boldnesse seeing in humility and according to his prescription we leave all to professe him our high exalted Lord in and to the glory of God the Father To whom with the Sonne and the Holy Ghost be the Kingdome and the power and the glory for ever and ever Amen Amen 〈◊〉 〈◊〉
verses That at the Name of Jesus every knee should bow of things in heaven and in earth and under the earth And that every tongue should confesse that Jesus Christ is Lord. Secondly finis summus the highest end Gloria Dei the glory of God All that is done is to the glory of God the Father Both are raised on sure ground There is a propter quod at the entrance to tell us that A supernaturall conjunction and a supernaturall effect God and man in one to set at unity God and man For the union and for our salvation therefore God hath highly exalted him We have now gained these praecognita God is prime efficient in the exaltation we subservient God and man the materiall cause the union the formall Our Salvation the next finall and the glory of God the last The formall and the finall first in execution are first in hand The efficient and materiall will be next The subservient after But the first intension in execution last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore also The two first words wherefore and also are as the most reverend and learned Bishop Andrewes said the Axis and Cardo the very point whereupon the whole Text turneth It concernes us then to be wary here For if we mistake this we run into a Labyrinth of errors In the Text there is a cause preceding but what this cause is that is it The Papist will have humanitatis meritum his humility and obedience the meritorious cause of his glorification Which if we grant it may be thought that Christ had greater respect to himselfe then of us Secondly it will be inferred that man may merit Divine honour And thirdly it may be denyed that Christ had his clarification by nature which is Arrianisme The Fathers whom they urge Ambrose Hierome Chrysostome Augustine Vigilius Beda c. understand by merit Viam ordinem seriem perveniendi ad gloriam the way and order of the eternall purpose unto glory Meritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur opus per quod pervenitur ad honorem quamvis gratuito destinatum donatum Merit figuratively is a meanes whereby that honour is obtained which was freely given So Calvin Polanus Tilenus Vorstius c. And who will ponder Saint Augustines words immediate to those Bellarmin citeth shall find no other then merit abusively taken That the Mediatour of God and men the man Christ Jesus saith he might be glorified by the Resurrection Prius humiliatus passione he was first humbled in the passion Non enim a mortuis resurrexisset si mortuus non fuisset for he had not risen from the dead if he had not first beene dead By his next words then humilitas claritatis est meritum humility is the merit of glory What intendeth he but that humility goes before glory and glory followes humility Descend we but sixe lines and he sets humility and glory in order as the seed before the fruite Most evident it is in Saint Luk. 24.26 Christ ought to suffer and so goe into glory Propter quod or the Wherefore in the Text doth not tell us that Christs humility was the efficient of his exaltation or his exaltation the reward merited by his obedience But declares the cause of his comming to and for us and the going out of his submission whereby he acquired glory Or if you will his humility is there propounded as an example unto us that we might know how and by whom to obtaine glory as in the Morall For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be paralleled at Psal 45.7 Act. 20.26 Heb. 3 7. 2 Pet. 1.10 it is a note of consequence And this Saint Athanasius and Saint Cyrill have observed against the Arrians No cause other of Christs exaltation was the prevening humility unlesse that which is called sin◠quâ non as the race may be said to be the cause of attaining the bell Indeed Oportuit ut praecederet humilitas a necessity there was that the humility of his passion should be before the height of his glorification saith Saint Augustin But we must find another cause of his exaltation unlesse we will seeme to abet dangerous errours The Text is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore also so is the Syriacke so the Vulgar and so doth Arias Montanus Erasmus Beza c. interpret There is then another wherefore or the same wherefore was before either understood or expressed Looke we backe unto the 6. verse and then forward unto this and tell how the Sonne of God came to be humbled Amavit quem precio redemit his love moved him to it saith Tertullian And his love gratia unionis by the gracious dispensation or the uniting of the divine and humane nature in one person did it The same that caused the Sonne of God to be humiliated caused also the Sonne of man to be exalted God could not be humbled but by the humanity nor man exalted but by the divinity Nor did the humanity or possibly could it merit to be assumed into the Godhead To be so assumed was that grace we terme the grace of union Nor was this grace for himselfe he wanted not our nature but for us we wanted him Because he would doe good to us he would doe it this way And this way that what was fittest for our remedy one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might dye in the one nature and rise by the other said Leo. Secondly if at the former Verses demand be why he was so humbled The Articles of our faith and the Fathers according to the Scriptures answer Ex causa humanae salutis that the whole obedience of Christ points out our salvation as the efficient meritorious cause doth its proper effect The propter quod of his humiliation tends to us propter nos de nobis dictum est exaltavit Donavit and for us also is the propter quod of his exaltation as Athanasius In his owne person both but for himselfe neither the one nor the other So bountifull he that whatsoever he did was done to make us partakers of his excellencies Mat. 20.28 Surrexit Christus exultet universus mundus as Saint Augustin for whom Christ dyed let the whole world exult now he is risen He undertooke death ne mori timeremus that we might not feare to dye oftendit resurrectionem ut nos posse resurgere confidamus he rose that we also may be sure to rise saith Gregory For us onely his humiliation and his exaltation acquired in his person merited for us onely For us both that we might give him the more glory This is Ecclesiasticall and in primis saith Athanasius We deny therefore that Christs humiliation secundum carnem as a worke of his humanity was the propter quod that merited his exaltation But are positive that propter quod formale the internall impulsive or formall cause
For then was the Passeover and then in Canaan corne began to be ripe The sheafe of first fruits was on that day being the day after the Sabbath brought to the Priest and waved before the Lord that the whole harvest might be sanctified Christ was that day primitiae dormientium the first fruites of them that slept 1 Cor. 15.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten of the dead Colos 1.18 Thenceforth was the whole lumpe sanctified But on that day he had the first fruits onely had he therefore gone no higher we could goe no further An exaltation he had then but his super-exaltation forty dayes after The stay he made was not from any defect in himselfe To confirme the truth of his Resurrection was one cause and to shew the glory of himselfe risen another The first per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by frequent apparitions and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by externall workes of humane nature The second per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by shewing himself in other formes and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by suddaine vanishings When his Disciples were informed their Ministry consecrated when all was done that he would he let them see that though his humiliation had an usque so farre and no further yet his Exaltation was higher and higher Beyond the sight and above our conceite He was lifted up Act. 1.9 exalted to the right hand of God Act. 2.33 and the protomartyr Saint Stephen saw him standing there Act. 7.56 Non ubi verbum Deus ante non fuerat not where the Word God never was but where the Word made flesh sate not before saith Ruffinus That is his high Exaltation and to it his Resurrection and Ascension were the motions Glorificatio Christi resurgendo Ascendendo completa est by rising and ascending he went into eternall glory So high ut nos desuper protegeret that from above he may protect us below Non ergo turbemur in terra as Saint Augustine Preached Our Saviour is in Heaven we need not therefore be troubled on earth We need not if rising from sinne to Righteousnesse we ascend in heart to Christ that his Grace may descend on us to keepe our hearts still exalted unto him The high exaltation of the Person is past the Person exalted is next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him Him that is Christ not according to the one or the other nature scorsum a part but totam personam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole person of God and Man according to both Natures Indeed In forma Dei semper suit semper erit claritas in the forme of God ever was ever will be clarity One the same without alteration But if we consider with the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one reason of the Deity in and by it selfe and another according to the dispensation that may be said of the God-head in the personall union which otherwise would derogate from God As therefore Christ emptyed himselfe according to the Deity in the former verses so is he according to the Deity exalted here He emptyed himselfe non suis se viribus exercendo as Novatianus by vailing and is exalted by manifesting the God-head in the flesh The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a respect onely and so is this The Exaltation then according to the Deity is no accession thereto a declaration onely of the high power authority and Majesty thereof Rom. 1.4 But though the Deity was not could not save in that respect be exalted yet the person of Christ according to the humane nature was highly exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really simply For whatsoever is spoken of the one nature doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by communion betweene the parts and the whole truely predicate of the whole person Highly therefore exalted properly as man omne quod insirmum fragile absolvendo as Ruffinus by deposing the assumed infirmities For the humane nature wanted something in it selfe though there was nothing wanting in the person wherein the flesh subsisted It wanted that through those wants the worke might be done when that was past all those supernaturall excellencies were communicated to it which might possibly stand with God and Man The gifts of Christs body and soule are more and more perfect then all other Creatures Angels and Men can comprehend Yet as high as they be above are not against nature Nature still remaines created and so in her essentials that our flesh and the seed of David shall in celestiall glory reigne for ever and ever The Majesty of Christ is not the same in both natures Increated the one created the other No creature can be equall to the Creator We extoll his humane nature to the height but convert it not into God God and Man as one Immanuel we worship with one worship but not God as one and Man as another For then Christ must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common man like us and partaker of Divine glory by grace saies Cyrillus Alexandrinus By the dispensation of union he hath this honour but by this one adoration the natures are not confounded nor by the two natures is the adoration doubled Hold here and erre not For as Christ was exalted quoad loeum in place out of the grave above the earth and from the earth farre above all the Heavens Ephes 4.10 So was he quoad dignitatem in dignity above all rule power might dominion and every name that is named not onely in this world but also in the world to come Ephes 1.21 Thus highly according to his humanity properly and yet his proper humanity is farre inferiour to his Deity Fitted so to it it is that all things are under him Every knee of things in Heaven on the earth and beneath the earth doe and must bow unto his super-exalted person The Ebionites that make Christ a meere man the Arrians that grant him no true Deity and the Apollinarists that confound the persons in the Trinity are condemned by the Apostle at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the God the blessed Trinity exalted him The Philosophers and Sadduces who scoffe at the Resurrection of the flesh the Jewes and Corinthians that deny Christs Resurrection the Appellites who counted his Ascension a dissolution of his body into the foure Elements and the Manichees that withstand his sitting at the right hand of God in respect of his flesh are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the height of heights so highly did God exalt him The Christolites that attribute the exaltation to the Deity onely the Valentinians who will have Christs body Aethereall after the Resurrection the Carpocratians that say his Soule not his Body ascended the Eutychians that imagining a reall effusion of the Divine proprieties into the humane nature deifie his flesh and the Romanists who by a Magicall demurmuration detract Christ from the third Heaven not into the globe of the Sunne where the Seleucians placed him
but into the very accidents of the Bread at the Communion Table are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him perfect God and perfect Man God hath highly exalted him This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still our Argument is the union and our Salvation True Christians we acknowledge the omnipotent power of God the Father Sonne and Holy Ghost to be the efficient of the exaltation The worke was individedly of the three though fitted but to one The second person by the eternall counsell of the Holy Trinity undertaking the humiliation with him the other two exalted him We seclude not the person exalted from the agent exalting because their essence is but one Who are Holy Holy Holy are the same Lord and God The Godhead then exalting the advancement might be high As high say we as God would We know not how high sure above death Not to dye againe to be immortall Not on earth above the Heavens Not to glory created onely above to the glory of the Father At the right hand of God thither we beleeve but the immensity of the power dominion and honour we comprehend not It is enough for us that his Authority royall is so manifested that we doubt it not And our comfort is he hath so dispensed with the manhood that our nature remaines for ever entire in his person Being therefore our head and such a head he can no more forget us then not remember himselfe and remembring us is both able and willing to bring us unto himselfe Rejoyce we may and be glad we are his members he is gone before we shall follow after His humiliation was to purchase us his exaltation to provide for us whom he purchased by his blood he will at the time receive us into his glory For for our sake he humbled himselfe and our cause is the cause Propter quam Wherefore also God hath highly exalted him Tract III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hath given him a Name which is above every name THe conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore also hither We may not forget the union nor for whom the union is These are praecognita in the Text and were fore set to set forth the Truth Nor doth the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tell us why a name was given onely but who also gave and who received the name It carries backe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now we have no more to say why a name was given who gave it and to whom then was before of why who and whom exalted The grace of union is first in why and that we may be of high esteeme in him is finall The Trinne God is the efficient giver and God and man the person named How then God gave him a name and what a name he gave is next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave There is no difference in the Translation The Syriacke the Vulgar Arias Montanus Erasmus Beza c. and our English version is the same The Greeke word signifies a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Chrysostome so expounds it per gratiam gratis Not by grace of Adoption here but of union as before It is not then a giving ab aeterno without beginning but such a giving as being from eternity decreed was executed in time I see not why any should here minde the naturall donation in the eternall generation of the Sonne whereby the Father communicates suum esse his being to another which still is his owne For if this be it Christ hath no other essence then the Father or this donation is not the full of his person Dare significantiam habet manifestam saith Nonius Marcellus to give hath a manifest signification It tels out and leaves nothing untold Christ is more then the Sonne of God the Sonne of Man is he also This he was made in time that he was begotten before all time As begotten and made this giving must be according to both It is true Christ hath no other person then the Sonne of God is yet in his person are two disparate natures The Sonne of God then doth expresse his whole person but not totum personae the whole of his person Another giving therefore to make all apparent and this is temporall Not momentary beginning in time hath no time to end As the Sonne of God Christ was ever named and never not named because ever borne and never not borne the Sonne of God As the Sonne of God and Man he was once borne to be for ever named what he was borne Emmanuel God with us For ever named because he will be for ever in ours that we may be for ever in his Lastly as risen from death he was the first borne of the dead A giving then and more and more after as he was exalted more and more Of these three the first is really distinct from the other two and being before all time begotten found no time to be so given We seeke not after this a time the eternall begotten had and when the fulnesse of time was come began the time of this giving Then God sent his Sonne Gal. 4.4 and by his Angell gave him a name then Mat. 1.21 Then was the giving but the illustration not till now Now no other Name no other person now Now no other person the person before humiliated as you have seene is the same exalted now Nor any other name now the name before scorned is the same glorious now Given at first as Saint Chrysostome said to the Heretickes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was of no esteeme in the world And when given for gone by an ignominious death God gave it againe or set it sorth to be knowne as eminent it was in it selfe by his powerfull resurrection For to give here is as elsewhere to manifest All power in Heaven and in Earth is given me saith our Saviour Mat. 28.18 Not that all the power he now hath was not his before now but what he ever had was not opened till now Nomen tune accepit a Patre cum a creatura caepit sciri he then received the name of the Father when he began to be acknowledged by the Creature as Saint Ambrose Manifestationem ergo illius Nominis donavit ei Deus God therefore after the Resurrection gave to him the manifestation of his Name saith the Master of the Sentences This Name-giving then was to the exaltation as the Epiphany to the Nativity For hodie genui te to day I have begotten thee is applyed to it Act. 13.33 That exaltation the Nativity and this giving the publication For therefore are things lifted up that they may be in view Because as the most reverend Bishop Andrewes said they which be exalted seeme not so to be till their so being be made publike in the world This exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath
includes with the Name of God the Creatour the Name of man the Creature and signifies God and man reconciled Not on the contrary though hee that redeemed created also For I am that I am is one expression and I am that I am the Saviour a further God in his Name Jehovah denotes the being whence all things tooke their originall In his Name Jesus he shewes himselfe not onely the Author of being but the Recoverer of the lost and Clarifier of the Elect. In the one he overthrew Pharaoh and the Aegyptians in th other the Devill and Hell In the one he gave the Old Law in the other he established the New In the one he led the Israelites through the Red sea into the Land of Canaan in the other through his bloud wherewith we are Baptized he carries us unto Heaven The one was knowne before the other and that this other was represented in the Name Jehovah Cornelius a Lapide affirmes But what if wee say that Jehovah were quasi aenigma as it were the riddle Was not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.23 the hidden God then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we knew him not say the Seventy What ever Jehovah intimated we are sure Jesus is the highest declaration For by this Name we finde that the fulnesse of the God-head dwels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our nature personally in him I insist not on the many Mysteries that Lucas Tudensas hath found in the Letters of Jesus nor doe I with Cornelius a Lapide averre that this proper Name of Christ in Hebrew containes all the Letters of Jehovah aliasque proprias superaddit and super-addes it s owne other Inspect them who will there they may be had but not expressely there Thirdly this adequate Name of the word Incarnate comprehending transcends all the other many excellent Attributes given unto Christ in the Scriptures for of all are found none which sound not either pietatis gratiam the grace of piety or potentiam Majestatis the power of Majesty The Names of power are poured forth into the Names of piety As for example Isa 9.6 it is said His Name shall be called wonderfull Counsellour God Mighty Everlasting Father Prince of peace The first third and fourth Wonderfull God Mighty argue Majesty the rest Counsellour Everlasting Father Prince of peace shew piety Which of these therefore is poured forth Which The Name of Power is abundantly effused by Jesus Christ our Saviour saith Saint Bernard into the Name of piety Admirable into Counsellour God and Mighty into Everlasting Father and Prince of peace All of might and mercie are full in Jesus This is the name wherein all other doe liquescere it is mercie full of might and might full of mercie The Oyle that is poured forth Cant. 1.3 aliisque liquoribus supernatat and as Oyle it swimmes above other liquours Wine Water or whatsoever Inferiour to none and above all confessed in Heaven Earth and Hell Lastly Saint Chrysostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this name is not of nature so but made so by dispensation high Seeing then the most equall three have decreed and in the text expressely set this Name highest wherein without disparagement to any one person the whole Trinity will be ever honoured why doubt we Adde this also that they have limited an act as peculiar to it above other Names and the holy Church observing our neglect binds us to it Can it be Gods pleasure the Churches desire and not our glory that it is so Bring these together and Alphonsus Abulensis shall never be condemned by me for saying it is majus peccatum a greater sinne to take the Name Jesus in vaine then the Name God To close this God will be glorified in this Name above others above other it is in it selfe and to sinners the life of all Life light joy glory and whatsoever I can conceive superexcellent haec omnia mihi simul sonant cum insonuerit Jesus these all and more in the sense of this Name sound to me When I name it or heare it named I minde one whose example we following shall be advanced in his grace unto the height of glory Have we with Origen found it to bee vocabulum gloriosum In heart then and hand within and without be it the Signet that all our thoughts words and workes may bee directed unto Jesus Of him wee receive all unto him returne we all Above all he and let his Name be so to us For God hath given the Name above every Name unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him exclusivè to him and to no other To no other so as to him The Father the Sonne and the Holy Ghost are the three saving persons yet neither is the Father nor the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sonne by the dispensation is Jesus onely For in our Salvation the Godhead and Manhood meete in one Nor to him man as to other men To him at first by the Spirit and Moses in Jehoshuah as the Figure But before his conception by the Spirit and the Angel Gabriel to him as the Substance To him the Name and the Thing To him the Sonne of his Father without a Mother and the Sonne of his Mother without a Father to him God and man To him without sinne to save soule and body his owne and others from carnall enemies and ghostly from sinne and misery not for a time for ever not by any other of himselfe He is not a Saviour onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvation Luke 2.30 None challenge it as he not the sonne of Nun nor the sonne of Josedek nor the sonne of Syrach To them given by men to them the Name not the thing to them sonnes of their Fathers by their Mothers of their Mothers by their Fathers to them sinfull men to save the body not to quicken the soule from bodily enemies not spirituall from some worldly calamity not from sinne for a time not forever by their and our Jesus not of themselves They figura futuri the shadow he the substance So Tertullian Origen Eusebius Saint Augustine c. He is so manifestly different from all other that who beleeve in him will never mistake him by any other All else be like Elishas staffe which laid on the Child could doe no good till the Master came To him onely and to him according to both natures This is orthodox though all agree not in this Some here understand Christ secundum humanam naturam as man Because as God nothing can in time be really given to him So the Scholiasts so Theodoret Hierome and others as Zanchius recites Indeed if we minde an increment of blessednesse or power or wisdome c. no such thing can in time be given to him according to his Deity Yet that he received nothing as God whereby our happinesse might be furthered and further knowne is false For to the Divine nature of Christ was
the humane nature given fitted and personally united in time Heb. 2.16 To him according to both natures was given in time the office of a Mediatour betweene God offended and men offending To him as God and man was the Name above all Names given and in that Name doth the Father the Sonne and the Holy Ghost in time above and below of Angels and men receive the glory of our redemption Rev. 5.13 Saint Ambrose and others expound it of Christ as the Sonne of God Hoc natus accepit ut post crucem manifestaretur quid a Patre dum generaretur acceperit this Name he received being borne that what he received of the Father in his generation might be manifested after he was crucified That is as Zanchius openeth the Fathers minde in the eternall generation God the Father communicated to the Sonne that hee should be true God remaine so in the assumed flesh and after the Resurrection be every where so proclaimed The truth is both these are to be conjoyned For he that was ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour according to his Deity is now for ever and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inchangeably Jesus according to his humanity also Not that what the sonne of God is as the Sonne of man is he Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially God is man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Union The Deity is united really to the flesh but not communicated really By the identity of the Person the Name reacheth both natures Jesus is the sonne of God and the Sonne of Man is Jesus Tota res Nominis est persona the whole thing of the Name is the Person God onely is not it nor onely Man it God and Man one Christ is all The Name then includes all the Attributes of God and Man and more then of God and Man seorsum severally all of God and Man united And here the Argument for the exaltation of the Name is yet more evident Such a person is Christ as not the like and therefore such a Name is Jesus as no such Not that this Name addes an higher degree to Gods essence or to his essentiall glory But this Name shewing the Union of God and man shewes also that in this Name God will by his Church in Heaven and on Earth and by his enemies on Earth and in Hell be most glorified Nor that his Name doth make an inequality in the Trinity For as Saint Ambrose said on Matthew 11.27 Plus dixit de filio quam de patre non quod plus habet quam pater sed quod ne minus esse videatur the text speaketh more of the Sonne then of the Father not because the Sonne hath more authority then the Father but because the Sonne should not seeme to be inferiour to the Father So is it said the Father hath given all authority to him and all things are put under him 1 Cor. 15.27 Not that he is exalted above the Father but there is nothing which shall not be subject unto Christ he excepted who subjecteth all things to him And though he be the Judge of quicke and dead he is not Judge onely but he and not the Father doth judge in forma visibili in a visible forme So neither doth the Name given him above all names seclude the Father and the Holy Ghost from the act of Salvation but sheweth that our Salvation appointed by the eternall purpose was finished in the person of the Son And because all was finished in Jesus that Name is the Name wherein the glorious Trinity as appeares throughout the New Testament will be honoured for ever and ever So be it now and ever and let all people say Amen The Marcionits who affirme that Christ is not the Sonne of God the Creatour the Benosians that he is an adopted Sonne the Samosatenians that he was not God before the Incarnation the Nativitaries that he was with before he was begotten of the Father the Symonians that he was not the word Incarnate the Sabellians that the Father was made flesh and the Theodotians that what Christ was was all mortall are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the giving there is the then manifesting of God the Sonne in the flesh The Jewes who terme Christ a Demoniake the Gnosticks that separate Jesus from Christ as two persons the Menandrians that stiled Menander the Saviour of the World the Ophits that conferr'd the Name on the Serpent and the Sethians that attributed Salvation unto Seth are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Name which no man could receive who was not God also none but God could give The Arrians who hold that Christ was God by grace the Donatists that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall with the Father the Melchisedecians that make him inferiour to Melchisedec the Acatians that will have him onely like the Father in substance the Eunomians that thinke him in all things unlike the Father the Dulians that call him the servant of the Father and our Catharists Anabaptists Brownists Precisians who are so farre from esteeming the Name above all Names that they count it beneath all other Names of Christ and use the most sacred Name Jesus carelesly very blasphemously often are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ is consubstantiall with the Father and the Name of Jesus above every Name in many respects is in no respect inferiour to any The Nestorians that seigne one person of the Deity another of the humanity the Apollinarists that convert the word into the flesh the Arrians that yeeld the Name to Christ as man made a God in repute not as God made man indeed and the Jesuits who presumptuously arrogate Christs saving Name are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to the Person of Christ not to the one or other nature onely to him onely and to be for ever his was the Name above all Names given This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our Salvation True Christians we considering wherefore God exalted Christ beleeve that for the Union and for us he spread abroad his Name God and Man being knowne to be one we know that men have grace with God He being notified to us wee take notice of him The Essence of things is brought to our understanding by second notions For in the cloud of our first fall we so lost the sight of all things in their being that now we see not the Essence but by expression Of the highest expression the substance is the highest That Name then which containes all God and us and our salvation is the fullest That God fully manifested by the visible sending of the Holy Ghost and that is acknowledged in Heaven on Hearth and in Hell to be Jesus This sounds glory to God in the highest on Earth peace to the elect and in Hell terrour to the Devils No name like this for sweetnesse it
brings God to us and carries us to God No Name like this in power it delivers us not onely out of the power of our enemies but chaines them in eternall torments also To God to us in it selfe most delightfull Nothing above it and below it all things Nor ascribe we this to the second intention we receive it not without the first The person with the Name and not the Name without the person Not part but whole Christ apprehend we at the Name of Jesus Nor doe we extend it beyond the proper subject The Sonne of Nun had it not nor any other as Christ Christ actively to save others passively to be saved They resigned that they had to him he will not resigne his unto any Who therefore impropriate this to be called thereby against them we determine that they endeavour as much as in them is to bring it beneath it selfe It is blasphemy not to regard it as his much more to remove it from him For God hath given him and none but him the Name which is above every Name Tract IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That at the Name of Jesus every Knee should bow c. VVE are now proceeded from the exaltation of the Person and Name by God unto the exaltation of the Name and Person by us Which God exalted we are here enjoyned by him to exalt both Not the Name without the Person nor either according to our humours but after his prescription Not inwardly alone and alwayes nor outwardly alone at any time Outwardly and inwardly that who saved the outward and inward may by both be acknowledged the Saviour of body and soule The text is plaine and the duty precisely set First of the Knee that at the Name of Jesus it should bow Secondly of the Tongue that it should confesse that Jesus Christ is Lord. Nor is this of some and not others but of all and every one every knee and every tongue in Heaven on Earth and under the Earth All leaves out none Nor let any thinke that any of this is in vaine but to the highest purpose all For the utmost end of the knees insinuation and the tongues expression is to the glory of God the Father Hunt not after figurative constructions beleeve the plain text doe the worke faithfully doe so and you shall practise no more then yee ought and the duty so done will redound to the Majesty of the incomprehensible Trinity There is not a tittle in Gods writings without weight Every one is therefore to be pondered that ye may receive the fuller satisfaction and that ye may I will beginne with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that That is the conjunction of this to the verse before and è rationativis such a conjunction as is perfective or declares the finall cause of the Antecedent say the Grammarians Quia est istud Nomen super omne Nomen idcirco in Nomine Jesu omne genu fiectitur because the Name is above every Name therefore at the Name of Jesus every knee is bowed saith Origen That then makes the former verse the ground of this text This text therefore must be understood according to the dependance on that Literally that and this literally All was full before Full the person God and man full our redemption God and Man reconciled full his exaltation as God and Man and his Name full to expresse all The full person the full redemption the full exaltation the full Name all and every one call for full acknowledgement But full acknowledgement cannot be if this text be taken tropically It is mentall onely when the joynts are stiffe and the tongue still and though the service may be right to God in the heart to others it is not at all knowne to be there without either outward subjection or confession outward Yea where God hath manisted his Sonne to be the high exalted Saviour of soule and body it is contempt or at least neglect if the body and soule doe not humbly in the Church shew themselves as is commanded to be his saved Tertullian Origen Cyprian Hierome Chrysostome Augustine Cyrill Bernard all the Fathers that ever I saw like this consequence nor have I yet met with any late Orthodox Writer that contradicts it I need not stand long on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the text is plaine Wherefore God exalted him therefore must we be humbled and wherein thereof should we most highly esteeme There is cause enough in the one to induce the other and the sequell is so necessary that without blasphemy no man can denie it For my part I dare not breake the generall rule of the Ancient and Moderne Churches to broach and maintaine singularity The perpetuall truth is that those places onely in the Old and New Testament are necessarily allegoricall which either in the History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the letter varie from the truth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the explication of the cause are repugnant to the Law of God Gods third Commandement and our Lords first Petition will have the most sacred Name handled with all manner of reverence I goe not then beside the Analogy of the Scripture in following the simple sense of this text but sure I am who take it figuratively chop off the visible part of Gods service and shew no regard of the super-exalted Name at all The Apostle would have us be imitatours of God Eph. 5.1 If imitatours then whose person God exalted and set forth his name exalt we his Name and person God his way we ours He by giving we in acknowledging If you doubt read and beleeve God hath highly exalted him and given him a Name above every Name Why that at the Name of Jesus every knee should bow This bowing at is one end who is not wilfully blind doth plainely see In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that having made good the ground I am now ready for the worke The Apostle could best place his words and in our Dialect standing right I will not disorder them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Name of Jesus At which sacred Name I humbly bow unto the blessed Trinity imploring the grace of the one-most God that in the Name of Jesus by the power of the holy Spirit I may interpret and all learne this text to the glory of God the Father The Syriack the Vulgar Arias Montanus Erasmus read in the Name of Jesus Beza Zanchius and our Kings translation at the Name Indeed the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the preposition according to both languages which we in the generall sense as a note of rest translate in in Scripture varies often Sometimes it signifies by as Acts 4.10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Name of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it this man stands whole and that is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we are saved For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Grecians
proper there Isidore saith there is affinity betweene the Knees and the Eyes Because men dum ad genua se prosternunt statim lacrymantur when they are on or doe bend themselves toward their Knees be aptest to weepe If teares be so acceptable to God that he as the Psalmist desireth will bottle them up can the posture be displeasing which helps them forward I doe not make this the Apostles argument but this sheweth that bowing being of outward gestures the humblest is also the heartiest For it is a quick sense at the heart that causeth teares to distill at the eyes An outward humble and hearty motion that is required Holy Kings have performed it in the worship of God as David Psal 95.6 Solomon 1 King 8.54 Ezechias 2 Chron. 29.30 So did the Prophets as Daniel Dan. 6.10 Esras Esr 9.5 Micah Mic. 6.6 The Wisemen did so Matth. 2.11 To us our Saviour is the president Luke 22.41 and the Apostles ever kept it in practise as S. Stephen Acts 7.60 S. Peter Acts 9.4 S. Paul Ephes 3.14 So did the whole Church Acts 20.36 21.5 But that was in prayer True then we bow lowest when we name Jesus unto God But is the act lawfull then and may it not be lawfull when God in his word or by his Ministers names Jesus unto us Is not prayer an humble acknowledgement of our unworthinesse and Gods superiority Is bowing at the Name of Jesus any lesse or any more Yea no man sues unto God and not in or at his Name If we be not prepared to carry it before us our petitions will be preferred in vaine For God heares us not except we come in that Name nor can we see how to honour him but through it In or at or through it as was before expressed we may Bow the Knee the devout will at prayer and at the Sacrament of the Lords body and bloud It is well and wished that all would examples I know are store in the old and new Testament for the one but none for the other Nor can any produce a more evident precept for either then this that at the Name of Jesus every Knee should bow For we beginning prayer in his Name conclude with it and the Sacrament of the Lords Supper is the most lively expression of Jesus to our soules So is the one and the other so Why then is not the naming or mentioning of Jesus sufficient reason of geniculation The person signified to us and by us minded is the same and we are sure the text is plaine for this whilst we inferre the other That in the Primitive times this bowing was in use Eusebius tels where he recordeth a ◠egion of Christians on their bare Knees unto Jesus at the fight of Marcus Aurelius against the Germans and Sarmatians about the yeare of our Lord 178. Tertullian saith that at Philip. 2.10 genu plane fatetur the Knee doth openly confesse securvande by bowing it selfe Flectere-genu to bow the Knee declares not a carnall subjection onely but a spirituall obedience also to the worship of God so Origen and in the forecited places he takes it literally So doth Saint Cyprian and Novatianus so It was the accustomed manner in Eusebius time Athanasius speakes for the time past and to come Omne genu flectebatur in posterum fl◠ctetur every Knee did doth and shall bow Saint Ambrose meant it corporally Ruffinus likewise and Saint Hierome Saint Ch◠ys◠st◠me Saint Augustine and Saint Bernard in the former quotations The Councell of Nice mentions genuflections in use The Fathers at the Councell of Ephesus read this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and give all adoration outward and inward unto Jesus At the Councell of Basil it was in practise still Alphonsus Abulensis Osiander Gorran Musculus Calvin Zanchius Aretius Polanus c. conclude the literall sense and like that this duty should be thus payed The Church of England ever since the first reformation observed it thus in the speciall time of Divine Service For at the generall confession of our sinnes acknowledging Jesus to be Lord we kneele When the Apostles Creed is rehearsed we bow the knee head and all When the second Lesson is read if we sit yet we bow at the Name and at the Gospel we bow standing Sitting or standing when the word is read or preached we bow at the Name of Jesus This precept then is now observed but the full observance is not extant now nor ever will be in this world For God raigneth now by the Gospel and his Majesty is no otherwise honoured right then whiles the same being knowne by his word is reverenced saith Master Calvin Grace doth owe her knees and her knees are not in but governed by the heart With heart and knee bowing at the Name we both testifie that he is Lord who died to save sinners and retribute glory for the inestimable benefit For the meaning of the Holy Ghost is simply to affirme saith he that all men should not onely acknowledge Christs power with the heart but by externall gesture of the body which he noteth by the bowing of the knee shew forth the yeelding of obedience also But the word of God hath alwayes enemies that frowardly resist and contemners that prophanely scoffe at it as trifling or fabulous At this day are many such God amend them and give his children patience till all things be renewed Such there are and ever will be scorners Whereby it appeareth that this bowing is indeed begun in this life not perfected When all the enemies of Christ shall be thrown downe that they may be the footstoole of his feete then at the Name of Jesus shall every knee bow ad plenum of those in Heaven in earth and under the earth The Patricians that deny the substance of humane flesh to be of God the Paternians that give the inferiour parts of mans body as peculiar to the service of the Devill the nefarious Postellus of Sorbon that said his Harlot and not Christ redeemed us from the navill downeward all Hereticks also that worship in spirit not in truth all Hypocrites that worship neither in spirit nor in truth but in shew and all luke-warme Christians who have some affection yet because many will breake leaving the Church and God too rather then bend doe keepe the knee for their own use or bring it into Gods service as if they were ashamed it should be knowne there are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whole of man according to every part is Gods and the outward worship proceeding from the inward the knee at times to expresse the obedience of the heart doth he challenge of every one All Neuters or indifferent soules Halcesaits I may call them that hold it equall to bow or not to bow all Jewes Turks and Pagans that yeeld no obedience unto Jesus all Agnoclyts Ethicoproscopts Puritans Anabaptists Brownists or other perturbers of the Church
peace that will not outwardly bow are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there God who will have all glorified bodies bow at the last day commands regenerate knees to bow in the time of grace This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our salvation True Christians we are disciplined by God as well in the state of our body as in the habit of our minde Both being his creatures it is most just they should according to his will be ordered both He hath not circumscribed the one and left the other boundlesse Our body must pay its due and the soule hers and not the body without the soule that both may be spirituall We joyne them together and worship not without bodies but in a singular adoration and on speciall restraint Were we forced to be present at idolatry we may subject to God in minde but not bow downe to Baal Submitting then in heart to God and not in body to any other we give all to whom the whole is due God will have no sharer in all places at all times upon all occasions the knee must be the Lords and his onely No man hath licence to restraine it when it may be yeelded not they whom none controll save God Kings as well as the meanest of the people come under every knee and are called unto obedience before the Lord. Whilst they be foremost the people will be forward If the heart be right of what degree soever we be our necks are not perverse nor our knees stubborne well composed our bodies to shew our soules are sanctified we goe not our owne wayes nor keepe our owne times what and as God hath prescribed we are ready to execute without scruple It is kindly not to render other service then he hath set forth but it were sacriledge to barre him any of that Be it how he wils whilest his Name is hallowed by us our consciences finde peace in him At the Name then and to the person without shame or flattery or pusillanimity bend we heart and knee Because the Name is supereminent and by God made the highest that at the Name of Jesus every knee should bow of those things in Heaven and in earth and under the earth These are the three rankes of knees and follow next to be discovered Tract VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of things in Heaven and of things in earth and of things under the earth EVery Knee should bow quod in Coelo in terra subter terram est which is in Heaven in earth and under the earth is the Syriack interpretation and the full expression of the Greeke Every knee of the celestials terrestrials and infernals as the Vulgar Arias Montanus Erasmus Beza the Rhemist c. Whether then it be every Knee which is above below and beneath or of those things which are there all is one Wheresoever the Knees are humility ought to be their glory end bowing the ensigne I bring not bruits plants vegetables and all creatures to this our reasonable adoration Who know Christ or have facultatem cognoscendi the faculty thereto Angels and men just and unjust all that shall accompt before the tribunall of Christ are bound to this homage at the Name of Jesus These and no other for no other but these are capable of such knowledge Though all creatures shall subject yet not all in one manner of subjection Scio quidem omnem creaturam velit nolit subjectam esse Creatori I know indeed that every creature must be subject to the Creatour saith Saint Bernard but of the reasonable creature voluntaria subjectio quaeritur whatsoever be paied voluntary subjection is demanded Who pay it not willingly unwillingly shall According then to the dispositions of the subjects the subjection here is twofold Of the elect the one of the reprobate the other The first being that whereby the Apostles and all Saints are subject unto Christ salutem quae à Christo est indicat subjectorum declares the salvation by Christ of the subjects saith Origen I will rest in and be subject unto God Why Because ab ipso salus mea from him is my salvation was the free resolution of King David Psal 62.2 The other of the damned is coacted For they are victi non ad pâ— ati the conquered not adopted they Their place therefore is not lâ—â— us gâ— atiae of grace the locus paenae the place of torment 's theirs So Saint Augustine Being vessels of Gods wrath they are made the footâ— toole of his ire So the Psalmist Psal 110.1 Though all then be not subject in the first way of obedience unto glory yet all ought to be and who will not shall at last be compelled in the other to destruction For the same saving power is confounding also The enabled therfore either for eternall life or death eternall are the intended subjects at Isa 45.23 Rom. 14.11 and Phil. 2.10 The Fathers understand it so In the three sorts mentioned omnis universitas indicatur the whole universe of Angels and men is set forth as Origen explaines Cyprian so restrains it so doth Athanasius Ambrosius Hieronymus and Saint Chrysostome saith that the things in Heaven in earth and under the earth are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Angels Men and Devils Not one Ancient and Moderne writer secludes either of these If any include more it is more then they can prove the Apostle minded at this place True all things are under the commanding will but none save these can come within the practise of this precept Nor compassing all these doe I carry all unto one end answerable to their first originall For in horrour many whilest the rest in grace and glory pay this duty To prosecute our intent it is first demanded here whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things be meant the good Angels onely Theodoret understands all creatures and principalities quae sub aspectum non eadum which come not within the reach of our eyes Angels and Spirits good and bad This Zanchius liketh though Beza would not determine it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concludes the airy also and who take it thus may minde the Devils there Because Ephes 6.12 they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heavenly places that is Princes of the aire Ephes 2.2 Saint Chrysostome intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are in Heaven and Heaven is prepared for the just onely Good Angels and blessed soules departed fall downe of themselves before him that sitteth on the Throne and adore him that liveth for ever and ever Rev. 4.10 This we are sure of with the learned therefore and judicious at home and abroad follow we Chrysostome Secondly how can the Angels bow at the Name when they are called Spirits Psal 104.4 Heb. 1.7 Hath a Spirit a body that it should
bow the knee To this I answer that the Aristotelians hold the Angels simple and abstracted intelligences and the Platoniks say they have bodies Those the Schoolemen follow after these the Fathers go though not after these in the matter Tertullian saith Omne quod est corpus est sui generis whatsoever is is a body of its kind And of the Angels he writes thus Invisibilia illa quaecunque sunt habeat apud Deum suum corpus suam formam per quae soli Deo visibilia sunt those visibles whatsoever they are have before God their owne body and their owne forme by which they are visible to God alone They have their bodies that is other then we have and their formes as we also have ours It is onely peculiar to God the Father the Sonne and the Holy Ghost if we may beleeve Origen sine materia i substantia absque ulla corporcae adjectionis societate subsistere to subsist without materiall substance and any alliance of corporall adjection Saint Augustine doth not onely attribute bodies to the Angels but cals them acrea animalia airy animals He followed Origen Lactantius Basil and that was the consent of Writers in his time as Lodovicus Vives noteth And in his Notes he induceth Michael Psellus saying Oporret ut divinus asserit Paulus Spiritus ministros qui mittuntur corpus habere c. Spirits ministers as Saint Paul affirmes ought to have a body wherein they may move stand still and openly appeare In this sense Gregory the Great termes an Angel rationale animal a reasonable living creature such a one as is composed of body and soule Saint Bernard also on the words of the Apostle Heb. 1.14 Are they not all ministring spirits reasoneth thus How can they fulfill their ministry without a body praesertim apud viventes in corpare especially with those which live in a body If in Scriptures we read they are incorporeall I answer that we usually call the more grosse bodies and the more subtile which come not under our sense Spirits With Saint Gregory therefore I determine Comparatione nostrorum corporum spiritus sunt sed comparatione summi Spiritus sunt corpora that in respect of our bodies they are Spirits but in respect of the incircumscribed Spirit they are bodies Conferred with us spirituall with God corporeall as Damascene More probable therefore saith Zanchius is the opinion of the Fathers that the Angels be not simply without body then of the Schoolemen that they are simple and immateriall Spirits especially seeing the Schoolemen approve the distinction of Gregory that comparatively they are bodies and Spirits comparatively But what bodies they naturally have we are men and know not certainely more excellent then ours more subtile then the Heavens invisible to our blind eyes finite locall and the fittest for their ministry May we say the Angels have their bodies and can we not think they have their knees Saint Paul at 1 Cor. 13.1 gives them tongues and shall he not as well at Phil. 2.10 allow them knees They have one said the learned Bishop Andrewes as much as the other And in both places humanum dicit he speakes to us after the manner of men that we by our owne language might conceive what they doe They doe reverence and we finde in the Scriptures that they have expressions of what they doe Consider what is at Rev. 4.10 5.8.14 and in the 7. chapter 11 12. verses nothing can be more plaine All the Angels stood in the compasse of the Throne and of the Elders and of the foure beasts and fell before the Throne on their faces and worshipped God saying Amen Blessing and glory and wisdome and thankes and honour and power and might be unto our God for ever more Amen They stand and have they no legges they fall downe and may they not bow Having faces must they want knees speaking out are they without tongues They have theirs we ours Though not as carnally we they hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us whereby their obedience is set forth And it is confessed by all that genuflection is but an outward and some say any outward humble expression of that within Because therefore the Angels some way expresse it they are some way said to bow and that way too which is answerable to the knee Their obedientiall bowing power they yeeld in a supermorall perfection The doe so and going before in that practise we need not feare to follow after What ever some plead for themselves I am sure the Apostle hath left none of us out For to every knee of heavenly things he subjoynes every knee of things terrestriall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of things in Earth The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shewes that all living men ought to performe the bowing at the Name verified in the Angels All ought and though all doe not yet good Christians beginne it now and will goe on with it unto perfection For they in Heaven bowing strongly inferre that there are no men in Earth priviledged not to bow I say not that every individuall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is on earth doth or will now bow For Turkes Jewes Infidels out of the Church doe not and too many Christians in the Church will not But that every one voluntarily or involuntarily shall truly fulfill this Scripture at the last day Though therefore it be principally intended then it doth not follow that it may not be in practise now For the Apostle will have us be presently humble vers 5. And presently because our humility that reacheth goes not out but is perfected in glory Origen saith omne genu flectitur every knee doth bow Flectebatur flectetur every knee did bow and every knee shall bow so Athanasius J am incurvetur every knee ought now to bow so Cyrillus Alexandrinus Now to doe it and every one now will admit of no prorogation till the last day Christi regnum crescit indies Christs Kingdom hath a daily increase and is not at highest untill it be wholly triumphant So these propositions are both true All things are now subjected unto Christ All things are not in full subjection untill the Resurrection Proinde vaticinium hoc non absque ratione diversis temporibus varie accommodatur saith Master Calvin this prophesie therefore is not without reason diversly fitted to divers times as other prophesies doe not perfect Christs Kingdome in a moment but describe it unto us in the whole circuit And though it be a prophesie yet under this prophesie is a duty required of us For it is not a prophesie instantly fulfilled but by degrees A good Christian then will argue thus Must all knees bow at the Name of Jesus in the last day I ought therefore to bow now Pia civilitas est it is a pious civility so to doe in the time of grace saith Osiander Non interiore modo
cordis affectu sed externa quoque professione colendus est Deus si velimus illi reddere quod suum est God is to be worshipped not in the interiour affection of the heart but by externall profession also if we will render him what is his saith Marlorat The better sort therefore g◠t them to their knees gladly saith the reverend Bishop They doe so or else how can they pray Thy will be done in earth as it is in Heaven Matth. 6.10 If it be so done in Heaven it should be done so on earth or else our Lords Prayer must be as it is among the Puritans out of use with us Nor doe wee this as if God had need of our bowing but wee would be thankfull and we of us I speake we have need to bow For by bowing prostration extending the hands Et siquid aliud visibiliter or if we doe any other visible thing by these we become the more humble and servent at our devotions Neseio quomodo cum bi motus corporis fieri nisi motu animi praecedente non possunt iisdem rursus externis visibiliter factis ille interior invisibilis qui eos fecit augetur c. I know not how saith Saint Augustine but so it is that whereas these motions of the body cannot be done save by a preceding motion of the minde yet by these visibly externall deeds that interiour and invisible which caused them is enlarged As if there were reaction betweene the inward and the outward the inward affection which moveth the knee to bow is by the bowing of the knee the more inflamed Who therefore dislike the posture we have just cause to doubt their intentions For though God judge the outward by the inward yet we discerne not the inward but by the outward Nor let any thinke to be excused because multitudes doe it not For if that be sufficient plea it is in vaine to plead any longer for the truth But the truth will stand against all opposition and the pleaders shall be upheld by him for whose sake they plead the truth By whom was it said Mar. 13.13 Luke 21.14 Yee shall be hated of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my Name sake What Were they hated of all men No but of the prevailing number And doth not Christ there say persevere and yee shall be saved not a haire of your head shall perish by patience yee shall possesse your soules These things were written for us and God be thanked they are enough and so let his Grace ever make them to us Can we recall those myriades of Martyrs that have died in severall persecutions for the Name of Jesus and shall we be ashamed who live in peace eate the fruits of our owne labours and enjoy the free passage of the Gospel shall we we be ashamed in all humility to extoll the Name The Name which in life and death is the sweetest tune and most melodious harmony the Name of all Names even the Name of Jesus Let the stoutest opposers produce one of the Fathers that mislikes our bowing at the Name I except none no not the most allegoricall For Origen of whom they most boast saies as much as we desire and more then many would willingly heare Let this be done and by my consent they shall gaine their will against our practise All the late Writers that I have seene except the knowne perturbers of the Church peace with us by sensible demonstration to declare our inward humility all But if we looke backe unto the 22. Psal 28.29 30 31. it will appeare what scope this duty hath among Christians on earth All ends of the earth shall remember and turn unto the Lord and all the families of the Heathen shall bow down themselves before thee That is Divinis honoribus Dominum Jesum Christum colent Christiani the Christians shall worship the Lord Jesus Christ with divine honours saith Osiander And reason good For to the Lord pertaines the Kingdome and he is ruler among the Nations All the fat ones of the earth shall eate and bow downe themselves that is the mighty of the earth Kings Queenes Princes Nobles shall acknowledge and adore Jesus All that goe downe into the dust shall bend downe before him that is the poore wretched contemned people that are even trod in the dust shall shew themselves devout in the service of Jesus All sorts of Christians are set out by bowing downe As if the outward man were made to interpret the inward or visible expressions should tell forth our sincere affection unto Jesus Who will not indeavour to discharge what here they owe unto Christ will they nill they they shall pay this duty in the utmost rigour Not for a time but eternally nor any other way then with the Devill and by everlasting torments No avoyding it who contemne the other For every knee comprehends the infernall also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of things under the earth God hath made Jesus King of Heaven and of Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and him over Hell the most triumphant Whom the two former chearefully obey to his glorious person the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and brings the third ranke of bowers bound hand and foote crouching in their fetters And the same connexive infers that these are reasonable creatures too It doth and all expositers agree in that but which they are not so well Theodoret understanding the good and evill Angels in the first place placeth here the dead men elect and reprobate which lie in their graves Who assent to the former may like this But if the words before be throughly inspected the bodies of the dead are included there For till the generall day they are more properly in then beneath the earth and more in then any other There they are laid up and shall not be carried either over or under before the universall account be taken There till then and no where else they In the next word therefore we with Saint Chrysostome comprehend the Devils and damned soules For them Tophet is prepared and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 below the earth The aire indeed and the earth are places of the Devils seeing and assaulting us but Hell is their home said the learned Bishop Bilson Thither they be remanded upon any the least occasion when pleaseth God Their place from whence at the last they shall never start is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bottomlesse pit Luke 8.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most inconspicuous to the face of the earth Luke 16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest and beneath our thought of lownesse 2 Pet. 2.4 No light and no darknesse there without intolerable horrour Where it is we know not and I pray God it may never know any of us wheresoever it be For whom it is we know and being we doe it behoves us to doe here as he wils whose power constraines the
Name is Oyle poured forth Ecce Christus Ecce Jesus behold Christ behold Jesus both poured out to the Angels both poured forth on men Shall it be poured forth to them and not be received or how can they receive and not take notice of it It was the hope of all the Fathers and the joy of the Martyrs in the Church that they should magnifie this Name in Heaven which they professed on earth And if we examine the moderne writers no Divines will be found that deny the fulfilling of Phil. 2.10 in the life to come Yea they who not onely neglect but decry also the duty here confesse the full payment hereafter What discording musicke is theirs Hereafter it shall be perfectly performed and yet the Name never named hereafter When their doctrine is knowne to be at oddes they will stand amazed and keepe the distance of those men that frighten each other It is time to conclude who will not beleeve can never learne their duty because a duty is never learned till it be practised nor practised till it be well beleeved Have some faith and we shall have more and the more we have the greater will our practise be The Name is most glorious in Heaven therefore the blessed bow at the Name The Name is most sweete to Christians on earth therefore good Christians beginne here to bow at the Name The Name is most dreadfull in Hell therefore the damned bow at the Name These against the will most willingly the other The Simonians Caimies Angelicies c. that against the Scriptures bring in and maintaine the worshipping of Angels the Collirydians Papists that adore the Virgin Mary also pray unto Saints and bow the knee at their Images the Aristotelians and the Fanatiks of our time that make the Angels such simple intelligences as may no way bow the knee are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there the Angels and Saints receive no divine worship but submissively bow downe at the Name The Manichees that say Jesus is the Redeemer of the soule onely and therefore yeeld not the body unto his honour the Jewes Turkes Pagans Infidels that on earth deny his Name the Zuinglians and our very late Reformists that stand covered as stiffe as stakes or sit as senslesse of Grace without any expression of honour at the Name of Jesus are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there beleeving Christians hoping to partake of glory with their Saviour shew their delight in and high esteeme of him by bowing at his Name The Carpocratians Marcits Severians that fall downe before familiar Devils the Pythagoreans Origenists and many prophane Famulists in these dayes that teach a revolution of soules as if Hell were but for a time and in time the Devill and all the wicked with him should remove thence as the Popelings say soules doe out of Purgatory are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there the Devill his Angels and all the Damned chained for ever on their knees justifie the righteousnesse of our Saviour in bowing with horrour at the Name of Jesus This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our salvation True Christians we beleeve that though the Angels have not knees like ours yet will bend the knees they have We thinke them not elementary spirituall they be Devoid of body in respect of us but if God be considered corporeall they For where now they are they cannot now be elsewhere and being ministers to us must have such a being wherein they may administer In a being they assist us which sometimes they either make visible or assume another visible and by the same in an analogy to us humbly expresse the honour due unto our Saviour Not coacted but with alacrity and such as if we could behold it our hottest zeale would seeme stone-cold They are indued above us and can doe much much more yet we in a holy emulation praying to doe as they doe contend after them We shift nothing off that ought to be done because when we have done the most it is knowne we have done too little here If the Angels and Spirits good and bad properly have no knees it is certaine we have Whom it concernes looke we to ourselves We cannot be too forward no feare of that in goodnesse but our backwardnesse brings evill enough on us Whilest others then be backward we will be as forward as we can that our forwardnesse may prevene Gods anger We dare not forbeare the knees and with-hold what else we owe at the Name lest he take his Name from and we be not reputed his To whom he is most precious most honourable he among sinners Whilest therefore we have the use of our bodies they shall set forth our obedience For we finde who will because they will be in contempt shall at last be compelled with smiting knees to honour that Name wherein they will then despaire of comfort We may conceive the Devils in their kinde and the other damned in theirs manacled without hope of release crouching at the Name of Jesus under the immense and eternal waight of Gods wrath So it is decreed and cannot be altered that who will not now doe what he should shall against the will hereafter doe what he would not Jesus will be honoured in Heaven and in Hell we are in the middest to make our choyce who will have Heaven doth his duty unto Christ voluntarily on earth who doth not so shall be tormented to it in Hell For God hath given him a Name above every Name that at the Name of Jesus every knee should bow of things in Heaven and in earth and under the earth Tract VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that every tongue should confesse c. VVE are now at the duty which is generall of the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every tongue Secondly evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should confesse Thirdly veridicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Jesus Christ is Lord And then kindly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the glory of God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inferres this necessary as the former nay more Not exclusively more as if this being done the other may not at all be done But necessary more as more excellent the subject And so excellent is the tongue that of all other members the Psalmist cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our glory Psal 16.9 Nor is it spoken thereof the soule for the Apostle expounds it of the tongue Acts 2.26 The tongue is the vocall instrument wherewith we glorifie God the other make but dumbe acknowledgements The knee then being set before the tongue doth not challenge the more worth nor the tongue lose any of its owne They be marshalled right said the reverend Bishop For having by the knee bowed put our selves in minde of due regard we are the fitter to speake of and to our Saviour with meete respect In the
second Precept this order is commanded the practise frequent in the Old Testament in the New Christ himselfe fell on his face and prayed the Apostles after him and the Churches too betooke themselves unto their knees at their devotions As if bowing were a proper preparative to the service of God or a gesture so peculiar that the outward man nothing else might declare the humble heart For this cause we entring the house of prayer bow our selves unto the Father and because we must some way bow toward the East observe we the custome of the Church Secondly though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be copulative it doth not binde the knee and the tongue inseparably together As if the knee might not bow unlesse the tongue speake out For these are duties under an affirmative precept and being humane acts are limited by circumstances They are duties necessary non ad semper but not at all times to salvation saith Aquinas Their times they have and keepe both in their place Both may goe together and when they may for Gods sake let them And let them in that place and at that time where and when the omission of either substracts Gods honour and gives ill example to our brethren When the tongue confesseth be sure to bow at the Name though when the knee bowes at the Name the tongue doth not ever confesse For this last includes the first as the greater the lesse The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore doth not tie the open confession to the implicit but rather the implicit as subservient to the open Yea it brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse hither and maketh this another dependent on all we had under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after in the ninth verse In which respect our English translatours render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply and but with the finall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Thereby denoting that this duty hath the same ground with the former and the former the same end with this For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookes backward and forward Backward for the tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did for the knee unto the exalted Person and the Name exalted by the union and for our salvation Forward to direct the knee and tongue unto the glory of God the Father As the knee should bow at the Name to the Person whose Name it is so likewise should the tongue confesse what one he is who is so named And both knee and tongue to the honour of God which exalted him and his Name that his Name and he might be so acknowledged by us Before we brought all to humble the knee and every knee now all is at the tongue every spirit to give breath and every tongue to be a Trumpet of his glory who is so illustrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that proper instrument whereby we speake We admit no Metonymie a Synecdoche we doe The tongue is not mentall onely nor onely corporall The tongue moves from the heart and the heart should goe with the tongue Not the tongue extraordinarily indued onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every tongue of what speech dialect or language soever in the world stands charged with this duty Dan 7.14 In token hereof the title on the Crosse was written in the three principall or sacred tongues as Isidore termes them Hebrew Greeke and Latin Not that these and no other be intended but these being put downe as the excellent no other what where or whose soever are left out Bishop Andrewes saith the tongues sent from Heaven were the praeludium For thereby every Nation under Heaven each in their owne tongue heard spoken Magnalia Dei the glad tidings of the Gospel Acts 2.6 Every Nation then for every Nation hath a peculiar tongue And every one that speakes the tongue of his Nation For all peoples since the confusion being set forth by tongues every tongue implies every one of all peoples so distinguished None may deny the Authour what he made Not one of the Angels Let all the Angels of God worship him Heb. 1.6 Not one of the Gods on earth Worship him all yee Gods Psal 97.7 Not one of the Saints above They all say Thou O Lord art worthy to receive glory and honour and power Rev. 4.10 11. Not one of the Saints below They all cry out with the Prophet Exalt the Lord our God for the Lord our God is holy Psal 99.5 Who will not feare thee O Lord and glorifie thy Name Rev. 15.4 Nay who will not shall in the end gnaw their tongues and roare out Vicisti Galilaee Devils and all in Hell are forced to yeeld their very tongues unto the divine justice Rev. 16.10 The tongues then of Angels and men good and bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Chrysostome expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good in Heaven and on earth and the bad on earth and in Hell are the full of every tongue at Isa 45.23 and Rom. 14.11 and Phil. 2.11 We have tongues and the Angels too as we have our and they their knees We know ours and they theirs They doe their part we must doe ours Accept the Synecdoche now and every man from the soule by his tongue and every Angel in his power conclude every tongue that should confesse Their faculty of speaking is required of them and ours of us Not of us in one sexe onely and not in the other but of us in both For the Hebrew word at Isa 45.23 is of the common gender Women and every woman come within every tongue Whose tongues be very profuse at other times may not be oversparing in this Nor doe we contradict the Apostle who will have women silent in the Churches 1 Cor. 14.34 For there he inhibits them the authority of teaching in publike convent Prophetisses have no liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a shame for a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak vers 35. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach in the Church 1 Tim. 2.12 For as Saint Chrysostome said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the women once taught and she subverted all things Appositely here might I take up the complaint of the same Father against this fault in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now there is a great tumult much clamour debate exceeding nor are womens tongues any where more liberall not in the Market not at the Bathes then within the Church of spirituall and secular affaires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this this very thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are topsiturvie I heartily wish that these dayes may no longer in this dangerous evill parallel those Let women learne to pray and praise God with the Congregation as they ought but for them to prescribe and administer is to prophane the sacred things of the Temple We see the tongue is universall as the knee in Heaven none are excepted on earth none and
Priest of our profession Heb. 3.1 and doth not he confesse them before his Father who confesse him before men Matth. 10.32 Which of our Non-conformists dare deny this would they then be denied of Christ or why deny they him his due Take heede the Apostle speakes it plaine Rom. 14.11 Phil. 2.11 and Jehovah having sworne will not recall it Isa 45.23 Sponte vel invite as Gorran with our good will therefore or whether we will or no he shall be exalted And by the tongue too cantando vel ululando singing or howling For the Father will be glorified in the Sonne by the glorious confession of them that yeeld or the glorious confusion of them that stand out said the reverend Bishop You may now observe with Zanchius a two-fold confession of Christ Vna piorum altera impiorum One of the godly of the wicked the other The first is two-fold also One of faith in this life Rom. 10.10 the other of vision at the end of this life Both with a good will and to salvation both but with more joy and the fulnesse thereof is the last The second of the reprobate is likewise two-fold one in this life proceeding from a convicted conscience or generall faith without comfort as that of Judas Mat. 27.4 The other from the event at the last day when beholding those things which before they would not beleeve confesse they shall and to their owne damnation Wisdome 5.2.3.4 c. Both with an ill will and to confusion both but with more torment and the fulnesse thereof is the last First and last good and bad all confesse though not all alike yet to the high honour of God all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this that the whole world shall subject to the Sonne is the glory of the Father saith Saint Chrysostome Suffice this here more of and to his glory after All Jewes Turkes Pagans Philosophers Infidels that beleeve not All that have beene Christians but now are Apostates and all that are Christians yet have tongues more free to the devill then unto God are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God made every tongue and onely he Who had no sharer in the worke admits no sharer in the fruite Every tongue ought to be his and his onely All Heracleonites that to avoid persecution hold the confession of the mouth unnecessary all Helcesaits that when troubles arise for the truthes sake think it lawfull for their own sake to abjure the Gospell all Pattalorinchites or Silentiaries that will have their holinesse knowne by a diuturnall silence all Catharists Donatists Anabaptists Separatists that are very open-tongued in justifying themselves and damning others but seale up their lips as if it were an inexpiable offence for all to speake out and together in the publique Service of God all Pontificiaries Masse-priests and other Papists that locke up the publique confession in some one tongue or two and send forth a supersedeas for all the rest and all Justiciaries Hypocrites carelesse Professours or luke-warme Christians whose loud words win the applause of men but their lewd doings dishonour God and perturbe the peace of his Church are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For who provided the tongue for mans glory will have that glory of man sound forth his owne praise And not like sounding brasse or a tinckling Cymball but with an Eccho of such grace as may pierce the clouds and resound honour unto God in the Highest This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our salvation True Christians we looking unto the deserving person thinke not the duty strange We know there is a time to speake and to be silent a time Observing therefore what ought to be done we doe it when and where we ought At the Churches ordinary times knees and tongues shew our hearts but at an extraordinary if need require we can spend our blood to testifie the sweet accordance of the inward and outward man If sometimes our tongues goe not with our knees yet our hearts doe If one or other or both be in action both or either of them are animated ever Nor can we imagine that any one of us may take licence to be otherwise then is prescribed None should be in shew onely in earnest all Nor will any ones earnest excuse anothers hypocrisie or neglect Every tongue must have its proper spirit and every spirit its proper tongue We deny not any tongue the faculty here granted nor barre any one the duty here injoyned Out with it say we for it is an honour to conquer the devill and this the way No magicall spell but Christs owne warrant that the powers of hell shall not prevaile against it It ever was is and will be ever the glorious exercise of the blessed in heaven and maugre all opposition the religious on earth hoping to be perfect Saints at last with all our might uphold the practise here Yea who will not now shall in the end be compelled and doe it with the devill and his angels in horrour of heart and confusion of face with yelling tongues and gnashing teeth for evermore Considering this whom the love and feare of God can move the Apostles argument sufficeth us To save his chosen and confound our enemies Christ at his going rode on the triumphall Charet hence and is set down on the Throne of God to be the Judge of quicke and dead All shall be subdued unto him his is the power the Kingdome his and therefore every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Tract VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That Jesus Christ is Lord c. CHrist is the right object we are denominated of him and therefore very kindly that he should be confessed by Christians Who ransomed us most meete it is we doe acknowledge him Most meet and our chiefe glory to publish that Lord whose servants we cannot be and not be free But he hath so adopted us into the liberty of Sonnes that he being heire we are sure to be heires with him Him therefore at all times and in all places as is prescribed our tongues extoll him The text directs us and from it our Church varies not It is a plaine Article of our Creed and our humble Petitions throughout the Liturgy are all concluded in the Name of Jesus Christ our Lord. Prosecuting this in my former method I doubt not but they who have had patience hitherto will see the last period and at last give glory that our evident practise is still in analogy of the truth There are three readings of this text the Vulgar is every tongue should confesse that the Lord or as the Rhemists our Lord Jesus Christ is in the glory of God the Father Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is aitiologicall and the glory of God the Father the predicate The Syriack is every tongue should confesse the Lord
Christ is Lord to the glory of God the Father Tract IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the glory of God the Father VVE may here as Beza noteth interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read in the glory Novatianus doth so so doth Saint Ambrose so saith Saint Athanasius sometimes Saint Hierome alwayes and Saint Augustine too as was observed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory then involving all the excellencies of nature boundlesse in the Creatour the sense must be Christ is Lord in the same Majesty and of the same treasures with God the Father Lord of glory 1 Cor. 2.8 King of glory Psal 24.7 God of glory Acts 7.2 Fides aequat Filium Patri atque utriusque eandem gloriam confitetur saith Saint Ambrose The Father and the Sonne are in our faith both consubstantiall and coequall Neither before nor behinde other in wisdome counsell understanding power comlinesse graciousnesse blessednesse or whatsoever is Gods beyond our comprehension infinitely In this immense and increated glory Christ as the Sonne of God ever was is and with the Father shall be ever He is in the forme of God and therefore no robery for him to be equall to God vers 6. Immo non suit quasi jam non sit nec erit quasi nondum sit sed sine initio sine fine semper est claritas Yea it was not as if it were not now nor shall be as if it were not yet but without beginning without end the glory is alwayes saith Saint Augustine He is the brightnesse of Gods glory and the Image of his substance Heb. 1.3 The Apostle there declares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his equality of substance and propinquity with the Father as Saint Chrysostome expounds it Nor did or could his inhumanation breed any disparity God forbid that we should thinke so so that the flesh brought ignominy to the Word The Sonne is not diminished in his Deity sed potius caro per verbum Dei glorificata est but the flesh rather is glorified by the Word of God saith Athanasius For as man also he from the very instant of the personall union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so perfectly inriched with the glory of the invisible Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one and the same might be the glory of the Word and the flesh saith Damascen Vailed it in his visible body from the eyes of men yet was full in him Witnesse his transfiguration where taking nothing nor changing into any thing which was not he to his Disciples opening their sight shewed that which was Yet with Zanchius I affirme that as man he was not alwayes in this glory per perfectissimam fruitionem after the highest fruition Thus onely after death For his prayer was to be glorified with the Father in the glory which he had with him from eternity John 17.5 And though as man he by the union obtained this increated glory in respect of his person yet we deprive him not of the created wherein his humane nature resides by reall participation This though finite is so cleare in him that he in it is refulgent throughout Heaven Heaven wants no Sunne nor Moone the glory of God lightens it lucerna ejus est◠Agnus and the light thereof is the Lamb Rev. 21.13 This visible all the blessed shall behold and most happy we in enjoying this This is manant not the essentiall The Sunne gives light yet the light is formally in the Sunne As the effect from the cause so is this By personall union the one by communication the other And neither the one way nor the other for himselfe For us Christ was assumed unto and abides in both Both are fully manifested in him that we through him assured to be glorified perfectly might with full voyce heart and tongue confesse him Lord in and of the glory In it himselfe without whom is no glory and of it Lord to glorifie whom he pleaseth And all this to the glory of God the Father To the glory that he is Lord and to the glory that we confesse him Lord. The Fathers take both and finding both expressed in the Scriptures we reject neither First we should confesse that all his Lordship is not to his owne glory but to his Fathers For at his Nativity the Angels give the glory thereof unto God in the highest Luke 2.13 14. God the Father twice proclaimed by voyce from Heaven that he tooke the glory of him to himselfe At his Baptisme first in the river Jordan Matth. 3.17 At his transfiguration next on Mount Tabor Matth. 17.5 Christ professeth also that he seeketh not his owne glory but honoureth the Father John 8.49 50. On earth he ever did so John 17.5 and the Father having glorified him by Super upon Super he by his Lordship over Heaven Earth and Hell glorifieth the Father for ever and ever John 17.1 As he was and what he did in his humiliation as he is and whatsoever he doth in his exaltation all in himselfe and for us is ad gloriam to the glory of the Father His humiliation was For the Word was made flesh and suffered death in the flesh non ad ignominiam Deitatis sed ad gloriam Dei Patris not to the dishonour of the Deity but to the glory of God the Father Because it is his glory hominem jam conditum amissum recuperari c. that man now lost should be recovered vivified being dead and made the Temple of God So Athanasius His exaltation too For it is the Fathers glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have his Sonne Lord of all things So Cyrillus Alexandrinus And of all in himselfe and for us hath the Father glory oFor his perfection sufficiencie equality in power goodnesse wisdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great argument f the Fathers power goodnesse and wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hath begotten such a Sonne so Saint Chrysostome It is the Sonnes glorie sets forth the Fathers Heb. 1.2 Per filium glorificari patrem quis negat No man denies that so Saint Augustine Thinke not then that gloria filio shall abate ought of gloria patri Let the feare be farre from us that in exalting the Sonne we shall eclipse the glory of the Father saith the reverend Bishop Nay our confession implicit by the knee and explicit of the tongue is to his glory The Syriak interpreter renders it thus Omnes lingua confiteatur Dominum Jesum Christum ad gloriam Dei Patris sui every tongue should confesse the Lord Jesus to the glory of God his Father This also intended Arias Montanus by observing two Comma's here one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word that another after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name Christ and therefore translates it in gloriam As if he had said every tongue should confesse unto the the
consumed by the Divine The Nestorians Servetans Vbiquitaries that averre the manhood is turned into the Godhead And the Macedonians Messalians Priscillianists that hold it no dishonour unto the Majesty of God to renounce the faith and profession of Christ are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ ever equall with the Father as God is as man so glorified by the Deity in his Person that the beatificall vision of him shall be our eternall and inconceiveable happinesse And though he be so full of Divine excellencies yet our nature in him remaines intire that who now confesse him Lord may through it be enabled to behold his glory hereafter The Saturnians Basilidians Cerdonians that frame to themselves two Gods one of the Jewes contrary to the other of the Christians The Simonians that stile Simon Magus the true God The Carpocratians Marcits Severians Menandrians that repelling Christ as too infirme honour their familiar Devils as the authours and governours of all things The Gnosticks that privately and publikely maintaine the worshipping of Idols as necessary The Collyridians ' Angeliks Montanists Armenii that either attribute Divine honour to the Virgin or to the Angels or to the Image of Christ or to his Crosse And the Papists that to the former foure idolatries adde the worshipping of Saints in or by their Pictures are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there one and the same God the God of the Jewes and the Gentiles infinite in all that he is wonderfull in all his wayes the sole former orderer and controller of all things above and below will not permit the Name thereof to any other The highest he and therefore the highest glory must be his onely The Ptolemaeans Colarbasians Praxeans Noetians Sabellians Patripassians that confound the Persons in the Trinity The Metangismonits that will have the Sonne contained in the Father as the lesser vessell in the greater The Tritheits Triformits Tetratheits that make the three Persons three parts of God and every Person imperfect of himselfe The Roman Pontificiaries that run to the blessed Virgin Saints Angels as mediatours to the Father And our Socinian-Separatists Puritans Brownists c. that thinke the bowing of the Knee at the Name of Jesus and open confession of him a disparagement rather then glory to the Father are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there the Father onely expressed as first in order in him the three subsistences are included Not confounded in the manner of being are truly distinct not distinguished in substance One and the same the three and thence it is that naming but one wee give equall glory unto all This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our salvation True Christians we looking unto Jesus exalted behold him in his triumphall Charet sweete and delectable Our faith shewes us that he is girt with strength clothed with beauty His understanding hath no measure nor his goodnesse end comlinesse carrieth the Mace before him and at his right hand are pleasures for evermore All increated perfection we acknowledge his by nature as the Sonne of God and his by personall union as the Sonne of man Not that whatsoever he as the Sonne of God hath in himselfe is by reall participation communicated to his humane nature We cannot say so and in our thoughts preserve the person of God and man in his essentials Yet such manant superexcellencies we consider in his flesh as may fulfill our blessednesse So we doe and exult that Jesus is the Lord in whom onely Gods glory is concluded For of him God hath glory before time glory in time glory beyond time Glory in filiation glory in election glory in creation glory in redemption glory in the Old Testament glory in the New glory in salvation glory in damnation for ever and ever The glory above which no glory is Christs The blessed Virgin Saints and Angels enjoy the peaee of it but no man save he that is God may challenge it He may for being one with the Father and the Holy Ghost neither the Father nor the Holy Ghost can deprive him Where there are all and all three one the glory cannot be to one and not full to every one For the Father the Sonne and the Holy Ghost being but one God the manner of their being the second of the first and the third from both doth not separate one and another It is Essence and Essence not subsistence and subsistence that overthrowes Unity in Trinity Nor may we inferre that the Sonne and Holy Ghost are not or be lesse advanced here then the Father Because he is expressed and not the other No such conclusion our sense apprehends it otherwise The Sonne hath his manner of existing of the Father and the Holy Ghost from both This glory therefore is ascribed to the Father as the Fountaine which in absolute consideration doth alike pertaine to the other persons When the Father is mentioned we in minde conceive the other persons also For no man knowes the Father but by the Sonne nor any man the Sonne but by the Holy Ghost Confessing then the Sonne we confesse all and the Father having the glory of our confession the other have it also The Father hath it to himselfe the Sonne in the Father and the holy Ghost in them both We can now tell what compasseth the text and goeth all over it The first word we have brought through all unto the last and carried the last clause unto the first The true pointing makes it cleare and sets forth the exaltation by God of the Person and Name and of the Name and Person by us in these particulars First wherefore that is for the union and for our Salvation God hath highly exalted him in and to the glory of God the Father Secondly for the union and for our salvation he gave him a Name above every Name in and to the glory of God the Father There God hath done his part next is our First that for the Union and for our salvation every knee of things in Heaven in Earth and under the Earth should bow at the Name of Jesus in and to the glory of God the Father Secondly that for the Union also for our salvation every tongue should confesse that Jesus Christ is Lord in and to the glory of God the Father What the Holy Ghost hath thus by the Apostle put together shall by us be kept firme We by the helpe of God will extoll the super-exalted Name and Person with knee and tongue in faith and hope humbly confessing that Jesus Christ is Lord in and to the glory of God the Father Tract X. AT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you remember I referr'd something that may not be forgotten now It was onely mentioned there and this it Christs humility was propounded as an example that we might know how and by whom to obtaine glory First how By humility For the same minde