the Name of Iesus is not required of all his creatures Here is prae sub the medium is the praedictate in the Major and the subject of the Minor and therefore concludes against nature Beside ex puris negativis vi formae nihil concluditur If this be not you shall have enough To the first part therefore I answer God gave to all of whom he requires If any faile looke they to it He that pleades excuse multiplies his fault Yet t is no Blasphemy to say that God requires where he gives not speciall grace No cruelty Sir but his austere justice Luke 19.21.22.23 The second part is also very plaine For what power have meere sensitive and insensitive creatures to bow at the Name Iesus as Sheepe and Oxen Stones and Minerals Trees and Plants which neither have knees to bow eares to heare hearts to understand when Iesus is named What shall not these be subject to Christ till Iesus be named or shall it be greater then than at another time how senslesse will this be The true bowing which is the bowing of subjection as I have shewed is already performed in some degree by all the creatures together at once But bowing at the Name Iesus cannot be done by all at once suppose we understand it onely of rationall creatures for how can the Angels and glorified Saints understand when Iesus is named on Earth How can we on Earth heare when Iesus is named in Heaven How can those under the Earth know when Iesus is named in Heaven or Earth How can those in Heaven and Earth know when Iesus is named in Hell or could it be knowne were it fit then to bow Yea how can wee heare when Iesus is named in another Congregation But grant it be referred to one particular place how can it be done How shall things in Heaven bow at the Name Iesus when they have the Person of Christ with them which by B. Andrewes assertion before specified would be unseasonable to be theâ— performed Answer The first demand at this second part is answered before Sect. 3. No creatures are called to this account save those which have a faculty thereto Secondly I deny not the subjection of all creatures but averre that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bowing of the Knee in the Text is peculiar to the reasonable onely See my Antiteich Tract 6. p. 53. Thirdly we men performe it or ought in our circumstances the rest in theirs Sect. 5. Fourthly the heavenly having the Person with them bow in the sense of the Name His Name is on their foreheads and they in full subjection unto him See Sect. 8. and my Antiteich Tract 6. p. 62. How shall deafe men bow at the Name Iesus who cannot heare it pronounced What shall not they fulfill the Text as well as others Seeing no creature is excepted Is not Christ Lord of them as well as of others How shall young Infants bow at the Name Iesus to whom Gods Kingdome belongs as to others Answer This is the fifth and I retort it How shall deafe men heare the Word or Infants be taught it This then concludes that wee are but in the way unto perfection and no more How shall things in Hell bow at the Name Iesus To speake first of Devils which come into our Congregations how if they had knees shall they bow at the Name Iesus These Devils tremble say some because of Iesus but trembling is not bowing 2. Shall they tremble more at the Name Iesus than Christ or Iehovah It were senslesse to imagine it How shall the damned Soules in Hell bow at the Name Iesus After what manner shall Iesus be named in Hell There is no Church there no divine service there which is the place and season these men say of this bowing There is nothing in Hell but blaspheming what shall they blaspheme and then bow if they had bodies most ridiculous what shall they not fulfill the Text in Hell and be under Christs power untill Iesus be named then they might ease their torment by forbearing the mention of that Name Seeing in hell they can doe nothing but blaspheme how shall they bow The Bowers at the Name Iesus doe maintaine that when men sweare by Iesus Page Iustification of Bowing it is no time and place for bowing yet the worst manner of naming Iesus on earth is better than the best in hell therefore there is no time and place for it in hell yet must things in hell fulfill the Text therefore it cannot be the meaning of the Text to bow at the Name Iesus Answer Here is a sixt Quaere and it is found thus The Devils shall bow as they did confesse Mat. 8.29 Act. 19.15 and tremble most at that Name wherein they were conquered Nor is it a trembling onely they lye bound flat on their faces and in fetters of his eternall wrath Seventhly though in Hell there be no Church nor Divine Service yet without repentance the blasphemers of God his Church and Divine Service shall in that Dungeon of Slaverie answer his justice Tarditatem supplicii gravitate pensat he that delayes if there be not amends strikes home at last Eighthly Bowing there and blaspheming will consist For they blaspheme because it cannot otherwise be but they must so bow Sphinx Theologico philos c. 38. Lastly as Bias said to the Question Quid apud inferos esset quidque ibi ageretur so doe I Nec ego eo unquam ivt nec cum quoquam illinc reverso sum collocutus I know not nor ever shall I hope how the Name of Iesus is blasphemed in Hell most despightfully sure and I am sure it is on your side too prophanely handled often And though here be not Hell hellish acts are here and unhappily at not in them we may have a heart to honour Iesus when our knees cannot bow without a Scandall The dutie is well done on our part if we reprove the faultie or avoid the companie SECTION XI THe aforesaid exposition of the said Text will make us serve God in bondage Therefore it is an untrue and false Exposition The Consequent is plaine for Christ hath brought us to liberty and made us free Gal. 5.1 in which freedome we are commanded to stand fast Answer Your consequence I deny not but in your way of proofe there is anguis in latebra The Text Gal. 5.1 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Persâ—st in that liberty wherewith Christ hath made us free What freedome's this Libertinisme No then we should be free from Christ He is an easie yoke Mat. 11.30 Is it from obedience to Authority you would this but this cannot be The Apostle wills every soule to be subject unto the higher powers Rom. 13.1 Is it from conformity in Gods service This this is it Your bondage your burthen Yet S. Paul commands all things to be done decently and in order 1 Cor. 14.40 Gods Spirit contradicts not himselfe There is something else we must stand
shall not be perfect till the last day Is there a present equity shall it begin here be fulfilled hereafter and is it not a duty at the last A perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your lucke is better then your art if you reconcile these Nor doth your saying that servants shew not their subjection by bowing at their Masters Name nor Wives at their husbands infringe the learned Doctors tenet but makes you ridiculous Is their any comparison betweene the highest Name of God and the Name of sinfull man Yet a good Servant will honour the Name of his Master and a loving Wife the Name of her husband In what high esteeme then ought his Name to be that gave himselfe to save sinners But you will teach D. Page to speake to the purpose will you very well yet you understand not what you speake He said as you expresse before It shall be true of all knees then but it must be verified of some knees now You affirme that becaâ—se all creatures declare their subjection by bowing at the Name Jesus at the last day accordingly wee must now witnesse our subjection This is right to you and not the other Would you have all men say in Saint Egidius Have you done any more then put the same sense into other and more words See here is nothing save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fallacie of a babbler And your babble runs to make the more ignorant beleeve that the duty shall not be performed at the generall day and therefore ought not to be regarded now Yet I can tell you that faith shall not be in life eternall yet who will come there must beleeve here Some to whom I have put this Argument and finding it too hot for them stand to it to affirme that bowing at the Name Iesus shall be fulfilled at the day of Iudgement but they cannot prove it otherwise than by seeking shelter at this Text. If any such assertion shall ever come in Print Affirmanti incumbit probatio I am confident that every judicious Reader will smile at it if not grieve to see the wilfulnesse of such men that rather than they will yeeld to the truth will justifie such dangerous Paradoxes I will therefore by Gods assistance encounter with it and I thinke I shall upon better reasons disprove it than they can ever prove it Answer Have you put it to some who are they But if you have are you sure it was too hot for them What too hot because they take shelter at the Text Is not this enough whilest it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the morall truth of the third Commandement and our Lords first Petition If there were no more to be said then this this would be opprobrium negantis and make the impartiall Reader imbase you for your peremptorie denyall You have the congruence of the phrase Sect. 4. and if you would have more see my Antiteich Tract 6. p. 61. 62. When this is compared with that it will be so cleare from the hazard of a dangerous paradox that any man save he that loves wrangling will say you are jurgii seminator You thinke you shall disprove it doe if you can and when you cannot let your excellencie be seene in petulant denying most First There is no Scripture for it and it is in no wise to be imagined that so many cleere Scriptures speaking so fully and plainly of the Iudgement day and of the deportment of those that shall then appeare should say nothing of this ceremony of bowing at the Name Iesus if it were then to be done Answer Is there no Scripture for it No Is Phil. 2.10 no Scripture And are there not many Texts in congruitie with it See 2 Thess 1.10.12 where it is said That in the Day of Judgement the Name of our Lord Jesus shall be glorified in us and wee in him All Expositors understand Isa 45.23 Rom. 14.11 of the generall Day too and in both those places the very same word is used in the first by the Septuagint in the second by the Apostle which is here But if there were no other Text for it can any be produced against it Any or nigh so cleare as there are many for it If there be I will yeeld all Secondly To what end shall the Name Iesus be sounded out at that day that all shall bow at the sound of it When he shall then appeare in his most glorious Name of Power and Glory when he shall not come as a Iesus to the most that shall then bow but a Lord to all and so shall all call him Mat. 25.37.44 Answer Is this a Disproofe a Demand rather Be it what you will it seemes you are ignorant and would be informed Reade the 11. Verse of Phil. 2. and there it is plaine that every tongue shall confesse that Jesus Christ is Lord to the glory of God the Father That is the end and there is open confession I 'le warrant For the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies speaking out See my Antiteich Tract 7. Tract 9. That 's the utmost end and the other is in respect of our selves because there is no other Name wherein we are saved Act. 4.12 Your argument That Christ shall come as Lord to all therefore not as Iesus is very false and the simple people are abused by your misapplying the Text Mat. 25.37.44 For who is Lord save Jesus And Jesus being the Saviour of us is the confounding Jesus of his and our enemies Thirdly It is absurd to imagine that the Holy Ghost would describe the perfection of Christs Kingdome onely by such a gesture as a child can perform at the mention of his Father Answer You are very childishly absurd in your asseveration We are not of those Heretikes to whom as Saint Chrysostome sayes the bowing of the knee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full glory of Christs Kingdome This is of not all the perfection it hath Fourthly Bishop Andrewes On Phil. 2.9.10 the late Father of the coâ—porall bowing at the Name Iesus will confute it by a saying of his He is exalted to whose Person knees doe bow His Person is taken out of our sight all that wee can doe will not reach to it but his Name he hath left behind him to us that we may shew by our reverence and respect to it how much wee estâ—eme him If then we must now bow to the Name because the Person of Christ is out of our sight then it followes that when Christ shall manifest his Person there will be no time or place for bowing at the Name But by the Bishops reason seeing he acknowledgeth the fulfilling of the Text at the day of Iudgement it will follow that Christ shall send out his Name at that day to have it sounded out that all should bow at it and not come himselfe in Person or else if then he come in Person he must leave his Name behind him and so
man ought ever to submit unto Christ and whilst it doth it makes him ever Lord. Yet I beleeve that on the Lords Day we should be fuller in the Lords service then on the other At that time t is specially set at that time then and at other times when God may take his glory What you allow Christ doth not appeare that we respect him is expressed Though not so well as heart doth wish yet with lesse hypocrisie then the practises of your Sect will permit Whose scandalous lives trouble you I know not your termes are generall Are all that observe the Text and Canon and none of your side scandalous For such and your worse lines take this When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set on them fire will soone be their end Fifthly Whereas Christ is Lord and King especially of his Church which amongst men are onely his true and faithfull subjects for whose sake he will bring downe all adversary Power this their exposition robs Christ of his true Subjects and thrusteth upon him for the most part the members of Antichrist For the most famous Divines of all times and of all Churches are against the said exposition The best Churches and Christians because they understand Gods Word practise it not and who doe practise it as a duty of the Text a few simply mislead onely excepted but a sort of ignorant superstitious lewd scandalous persons or meere men-pleasers and servers of the times which are enemies to Christ yet this opinion foâ—eeth these on Christ to be his true subjects and thrusteth going his owne people purchased with his blood and what an unspeakeable indignity is this to Christ * If a ceremony be the sole honour due to Christ by this Text done him onely generally by such as these surely then God hath highly advanced his Sonne to a very great purpose Answer Fifthly the faithfull onely are of the invisible Church and of them Christ is the gâ—acious Lord. Gracious to his and Lord to confound the devises of all the Malignant But will this exposition rob Christ of his true Subjects I have learned of him that none shall snatch his out of his hands Ioh. 10.28 How then are they removed and members of Antichrist thrust on him You cannot tell nor can you name one famous Divine of any time or Church before T.C. that ever wrot against this interpretation And because you are conscious of your owne inability you have now dipped your Pen in virulence Your full intent is confusio in proximo by raysing scandalls on their Persons to blast the fruit of their labours A sort of Ignorant Superstitious Lewd Scandalous Persons or meere men-pleasers and servers of the Times which are enemies to Christ practise this as a duty of the Text. Senâ—â— de Vit. beâ—â— c. 18. This is yours and commonly objâ—cted per malignissima capita optimo cuique inimicissima For my part I can tell you what Tacitus said to Metellus and that 's enough Valer. Maxim Tu didicisti maledicere ego conscientia teste didicimaledicta contemnere you have learned to speake evill and my conscience testifieth that I have learned to contemne your evill speakings How Antient and Moderne Divines agree in practise see my Antiteichisma Nor doth this opinion force us as you say on Christ but because we are his we have such faith in him that he can never be too high esteemed of us If any flye off for it they were not well informed or are not ingrafted in him Who feel the want of a Saviour his very Name is sweet to them Your Asteriske poynts out that onely which was idl ly done before Sixthly and lastly The opinion of these men deprives Christ of his honour and glory at the great day of Iudgement For 1. It puts no difference betweene his Kingdome now begun and his Kingdome made perfect for by their exposition of the Text they cannot avoyd it but that they must make the bowing at the Name Iesus to be the true bowing at the great day of Iudgement as I shewed before Answer Sixthly this was before Sect. 8. But doth that deprive Christ of his honour which if he have not he hath not all his And though this bowing at the Name of Iesus be the true bowing at the day of Judgement it doth not follow that there is no difference of the Kingdome of grace and glory Difference there is but not essentiall The same duty now in hand shall bee in perfection then And 2. What an abasement will this be of Christs honour at that great day For whereas he shall then appeare in his great and glorious Name of Power and Glory accompained with his Mightie Angels in flaming fire 2 Thes 1.7 who shall then yeeld unto him their fullest service and subjection which is the bowing that they shall willingly performe unto him at that day To the end that he may make all his enemies to tremble that they shall licke the dust and become his foot-stoole give them a full and finall overthrow thrust them into the bottomelesse pit which is the bowing in the Text which they shall performe to Christ against their wills and that he may wholly free his Saints from the corruption of their natures and renue them perfectly Rom. 8.22 according to his Image and reward them with everlasting blisse and happinesse which is the bowing that they shall willingly yeeld unto him and that he may renue the creature which now groanes and traveileth in paine by reason of mans sin This their exposition makes it to be nothing else but a * Seeing these men hold it not necessary to obey the Text but by direction of a Canon I wonder what they will doe for a Canon to command the Ceremony at the day of Iudgement Ceremony a corporall bowing at the title Iesus which will be a poore honor to Christ a poore affrightment to his enemies a poore advancement to his Friends It wil make this glorious day of the Lord to have no glory in it yea it will make Christs Kingdome in the height and perfection of it to be but a ridiculous mock-Kingdome such a Kingdome in effect as his enemies ascribed to him Mat. 27.29 VVho plated a crowne of thornes and put it on his head and bowed the knee before him and mocked him Yea these in some sort deale worse with him than they for they dealt thus with him in his extreame humiliation but these doe it in the greatest height and perfection of his Kingdome This opinion therefore darkneth diminisheth yea overthroweth the Kingdome of Christ therefore it is a blasphemous opinion not to be endured Answer And will this be an abasement to Christ to have that performed perfectly which here can be but in part I grant he shall appeare in Power and Glory not that his Name will be Power and Glory He shall have the same Name he here had For the Day is usually called the Day of our
you Be your ambition for your pietie honestie and learning advanced to a Patriarch-ship in some Terra Florida where ignorance of evill shall doe more good then knowledge of vertue Our answer is all ought to performe it though all doe it not The Text is a fulfilling now but at last shall by all voluntarily or involuntarily be perfectly accomplished The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was your owne and being it was your reply is lost When Mercurius had deprived Typhon of his subtlety he then lay weltring in his blood All he could doe was to send his winding brood to infest those weakelings that were newly brought forth of the Eggs that the Eagle layd in Iupiters lap One of them I am sure is in the next Sect. for it runs out of his very veines See it theâ—e SECTION VIII WHatsoever Bowing is required by the Text shall be performed by every creature at the day of Iudgement But bowing at the Name Iesus shall not be performed by every creature at the day of Iudgement Therefore bowing at the Name Iesus is not required by the Text. The Major is confirmed by evident paralell Scriptures as Rom. 14.10.11 Why doest thou judge and condemne thy brother We shall all appeare before the Judgement seat of Christ As it is written Every knee shall bow to me and every tongue shall confesse to me So Heb. 2.8 The Apostle affirming there That all things are put in subiection to Christ yet saith We doe not yet see all things put under him that is perfectly which perfection shall not be till the last day The Iewes shall then be fully subject to him that now scorne him Infidels shall then perfectly be subdued to him that now know him not Devils and Reprobates shall then feele their fullest destruction * Cor. 15.26 Death shall then fully bow being overcowe in regard of the Saints and it being it its fullest vigour in regard of Christs enemies The Saints shall then wholly bow yeelding themselves perfectly to the honour of Christ which now they cannot doe by reason of corruption * Rev. 20.13 Hell and the Grave shall then bow by yeelding up the dead But what need I further illustrate this Truth it is generally acknowledged by the most and best Expositours both ancient and moderne Confessed also by the Champions for bowing at the Name Iesus as * Serm. on Phil. 2.9.10 Bishop Andrewes and * Page 48 M. Page who in his Treatise of Iustification of bowing understands the Text of the generall subjection of all Creatures to Christ at the great day of Iudgement and is forward to alledge many Authors for it as Theophilact Anselme Aquinas Illyricus Hunnius and Hyperius Salmeron Zanchius and Estius and tels us that he could cite twice as many more if he pleased The Major therefore is undeniable Answer Here is Petitio principii a Syllogisme of the same matter forme and circumstance with the former The difference onely is in words Insteed of every creature the exegesis is fallen upon the copula shall be performed I grant the Major with the limitation of the former Your first proofe is right And me thinks applying Rom. 14.10.11 to this Text you should not vary from the sense of Christs oeconomicall Kingdome which he holds by dispensation At Heb. 2.8 1 Cor. 15.26 Rev. 20.13 contrary to your rule of interpretation Sect. 6. you goe from the phrase and sense of Phil. 2.10 For the question is not whether all shall be subject but whether all of the three ranks celestiall terrestriall and infernall shall at the day of Judgement bow the Knee or make outward expression at the Name of Jesus The Texts 1 Cor. 15.25 Mat. 8.29 and the Authors D. Page citeth conclude a full subjection But neither doth the Reverend Bishop nor D. Page infer all manner of creatures sensible and insensible at Phil. 2.10 Your flout of Champions is but a flurt of your envie and for it takes this Omnibus invideas invide nemo tibi For the Minor I never read any yet in Print to affirme that wee shall all bow at the Name Iesus at the day of Iudgement Master Page indeed coasteth towards is but speakes not out plainly For thus he answereth the Argument taken from the day of Iudgement * Iustification of bowing pag. 95. alibi Though all shall be subject to Christ then yet shall not we be subject before we needs must and declare our subiection by our bowing at the Name of Iesus for subiection doth not exclude but include bowing It shall be true of all knees then but it must be verified of some knees now I agree with him in this that there is a present equity of the Text I consent to M. Calvin who saith though the Kingdome of Christ be not perfect till the day Iudgement yet it is begun already and encreaseth daily * Regnum Christi crescit in dies perfectio vero non constabitante ultimum diem Calv. in Phil. 2. â— 10 Christ hath now all things under his feet and all Creatures are at his Rule and becke and must and shall fulfill not their owne will but the will of Christ though they shall not be perfectly subdued till the last day But yet M. Pages inference is not to the purpose for to affirme that because we must be all subject to Christ at the day of Iudgement therefore we must declare our subiection by bowing at the Name Iesus is all one as to affirme because servants must be subject to their Masters that they must shew their subiection by bowing at their Masters Name or because wives must be subject to their husbands therefore they must make a cursie at the Name of their husbands But if M Page will speake to the purpose he must say thus Because all creatures shall declare their subjection by bowing at the Name Iesus at the last day accordingly we must now witnesse our subiection This inference is right if he can prove his ground but that lyes upon the proofe Of necessity our present bowing must be according to the future the parts must be according to the whole the perfect bowing must regulate the imperfect therefore if bowing at the Name Iesus shall not be performed at that day it concernes none so to bow now Answer In the Minor you keepe a foot the amphibolia the Name Jesus for the Name of Jesus I am sure you never read any in Print till these last times that ever translated the Name of Jesus like you But what if you have not yet read any save D. Page who coasteth toward as you say but speakes not out plainly that we shall bow at the Name of Jesus in the day of Judgement must it not therefore be Can you shew me any one of any antiquity that writes against it You can agree with D. Page that there is present equity of the Text and with M. Calvin that the Kingdome of Christ is begun and increaseth daily though it
Lord Iesus So in your Quotation 2 Thes 1.7 and at verse 12. the Name of our Lord Iesus Christ shall then be glorified in us We grant then as full subjection as you but hold not that in our perfect renewing this outward expression shall be left For the foure and twenty Elders fall upon their faces and worship Rev. 5.14 So doe the Angels chap. 7.11 and we in the humblest way shall like them shew forth the great glory of the Lord. It was before that bowing is not a Ceremonie onely At the Note in your Margine you suppose which I never yeelded that bowing is onely necessary by the Canon But if it were may not bowing be a dutie of the Church Triumphant Not by humane injunction by the eternall Canon of the Lord it shall And if outward expression seeme poore to you why are the Seraphins set forth covering of their faces Isa 6.2 and the Saints and Angels in their humble Cadencies Rev. 3.10 5.8.14 7.11.12 And is this poore advancement Against the glory of God a ridiculous mock-Kingdome A derision worse then that of the Iewes when they had condemned our Saviour and a blasphemous opinion What strange Pride attempted this horrid Blasphemie Are you minded to goe to Heaven who write this in earnest Had my Pen said so I would by the grace of God make that Hand openly recant which made it so speake and in such Characters too as might testifie true remorse The more humble we are the more God is glorified and it will be our highest glory that we shall ever be humble in his presence Who minde not so to be will never be exalted thither Indeed Pride was first brought forth in Heaven sed velut immemor qua via ceoidit illuc postea redire non potuit Hing de anima l. 1. but as if it had forgotten the way it fell from thence it could never finde the way to returne thither SECTION XIII THe bowing at the Name Iesus is neither typified nor prophesied of in the old Testament therefore it is no way probable that it is a due honour to Christ in the new Testament The consequent is proved by these places Act 10.43 Act. 3.24 What is there any thing materiall concerning Christ but it was foreshewed Yea the Law hath jots and tittles concerning Christ Mat. 5.18 Hos 11.1 Mat. 2.23 Mich. 5.2 Psa 22.18 Num. 9.12 small matters of him were foretold as his flying into Aegypt his bringing up at Nazareth his birth at the Towne of Bethelem the Souldiers casting Lots for his Garments the not breaking of his bones But this honour in the Text is the honour of Christs Kingdome which indeed is foretold according to the true meaning of the Text as Psal 2.8.9.10.11.12 Isa 45.23 But whereas all other honours concerning Christ both externall and internall are foretold corporall bowing at his Name is not foretold and seeing jots and tittles concerning Christ are foreshewed and bowing at the Name Iesus if it were the Evangelicall honour of Christ not foretold it would lay an high imputation on the Majestie of God and impute that crime to Gods change that our Saviour justly layd to the charge of the Pharisees Mat. 23.23 Who tithed Mint and Cummin and neglected the weightier matters of the Law Answer The antecedent is very false if you could cast aside your supposition of the bare Name yet were that true your argument is not right For a truth may be in analogie and not typified nor prophesied Neither of the places Act. 3.24 and 10.43 speake of the typifying and prophesying of every particular but of Christ in generall termes Nor doth Mat. 5.18 teach more then that not one joâ— or tittle of the Law shall not faile till all things be fulfilled But how if it be found in type and prophesie will you still preach it damnable superstition Is it not shadowed Gen. 37.9 I dare beleeve S. Augustine before you and he saith Aug. quaes sup Gen. 123. l. 1. that dreame was fulfilled in the Person of Christ according to that of the Apostle Phil. 2.9.10.11 So was it in Moses on the Mount Exod. 17.11.12 Where he beholding the typicall deliverer doth homage to the substantiall and there quia illic nomen Domini Iesit dimicabat because the Name of the Lord Iesus did skirmish there saith Tertullian Tertul. adv Mars l. 3. c. 18. I have shewed it foretold by God himselfe in Exod. 3.15 by the Prophet David Psal 75.1 and 111.9 by Isaiah Isa 45.23 See my Antit Tract 4. pag. 33. If satisfaction be not given there I shall say of you as S. Augustine did De Chatechizandis rudibus Omnia contemnit qui non solum quantum potuit sed etiam quantum voluit habere contemnit he contemnes all things that not onely contemes as much as he could but as much also as he would have SECTION XIV THere is no example for bowing at the Name Jesus in the whole New Testament therefore it is not probable that it is a commanded duty The consequent is plaine for what necessary duty is there but there is sufficient light in Scripture that it was practised We read of the often meeting of the Church together in the New Testament of their Prophesyings and Prayers with the severall gestures of them but there is not the least intimation in the Scripture that ever bowing at the Name Iesus was practised As there must be offences for the hardening of the wicked so God will have Examples for the benefiting of his people Mat. 18.7 and for the leaving the wicked without excuse The Apostle saith 1 Cor. 6.2 That the Saints shall judge the world that is one way of their judging of them by their vertuous examples God was ever mindfull that there should be examples Iohn 1â— 15 Phil. 2.5.1 Thes 1.7.2 Thes 3.9 1 Tim. 4.12 The Apostle having spoken Heb. 11. of the faith of Gods Worthies and of the singular fruits thereof concludes Heb. 12.1 Seeing there is such a cloud of witnesses let us run with patience the race that is set before us There are a cloud of witnesses for other duties nor one witnesse for this bowing What will God have us run in other duties and stand still in this it is impossible if it were of his appoyntment Seeing then there is neither example nor shew of example in the whole Booke of God for bowing at the Name Iesus it is a strong convincing Argument that it is none of Gods appoyntment Answer Take the Name in the sense and the antecedent is false Yet if there were no example your consequence is naught For there may be sufficient Light for that in the Scripture whereof there is no president for the practise As in Sect. 4. 8. 13. And though it be no necessarie dutie at all times as an outward ceremonie yet in its circumstances when it ought to be expressed the contempt is desperate It is not the saying it was
this Argument are these three yet none of them sufficient in my judgement First it is said that the ground and rule above-specified holds between Christ and the Angels and so it will hold betweene Christ and all the rest of the creatures where â—here is a manifest difference but it will not hold betweene the Persons of the Trinitie because they are equall and cannot bee made unequall This answer is very frivolous For the Apostle gives this reason why Christ is better then the Angels viz. because he had oâ—tained a better Name than they which argument had beene weake and uncertaine and he could never have made good what he affirmed if his ground and rule could ever have failed A true rule is a perfect rule or no rule at all 2. True it is that it is indeed impossible that the three Persons should be made unequall yet may one be preferred before or under valued beneath another by some mens opinion or practise For as Arrius under valued the Sonne beneath the Father in that he attributed unto him a Name below the Name of the Father And as we prove against Arrius that Christ is God equall with the Father because of the identitie and samenesse and equalitie of his names and attributes with the Father being called Iehovah Sonne of God called omniscient eternall c. So it will be evidently proved by necessary consequence against these men that hold that opinion howsoever they positively deny it that they are in some degree in an extreame with Arrius preferring Christ above the Father because they attribute unto him a Name greater than the Name of the Father Answer Answers you have received and insufficient three from whom you might have said that they might have done something for themselves The first pertaines to that which I gave before How weake it is your Reply will shew Weake said I Nay frivolous yours For the blowes you made have sunck you to the ground You say before the Apostle proves Hebr. 1.4 that Christ is more excellent then the Angels because he obtained a more excellent Name then they The Rule then is permanent whereof it was made a rule and the argument as strong as he was mightier then the creature Had the comparison beene if I may speake it betweene the most equall three it must have held where it was a comparison but 't was not could not be there Yet I may tell you that the Name of Jesus is the highest manifesting Name of God which was by dispensation put upon the Word Incarnate and made proper to him in whom only God was to be and is and shall for ever be most highly manifested He then is the highest manifested Person God be thanked he is or we should have no peace with God Mistake me not in forma visibili I say the highest manifested in a visible forme yet all are co-equall and co-eâ—ernall all No disparagement this to any of the Persons they take glory all in this See my Antiteich Tract 9. p. 92. 93. In the second reply to the first answer you doe againe shew your ill winding Art Here you would intimate an errour Dang conseqence in 2. Resp 3. in 3. R. 8. and among your dangerous consequences note us twice for advancing the Sonne above the Father Was this ever heard of among Christians Or how can this be done For the more the Sonne is glorifyed the Father is glorifyed the more whilst the Father is not cannot be honoured save in the high advancement of the Sonne A very dangerous consequence sure that is without all possibilitie of danger He is at the brink of Arrianisme â—hat under-values the Name of Jesus beneath the Name of Lord. The Scriptures maintaine the equalitie of the Sonne with the Father by giving him the Inheritance and you his inequalitie by taking away the Birth-right of his Name I never read of an Heresie on our hand but you are on the other where Arrius falling was condemned Secondly They answer that the second Person though of himselfe he be equall with the Father yet in respect of us he is greater because of the worke of redemption which he hath wrought for us I reply This is a strange answer and very unsound for First the Scriptures doe every where as much extoll the love of God in giving his Sonne as the love of Christ in giving himselfe Secondly This answer doth not agree with the Text for the Text injoyneth the bowing therein not onely to us men but generally to all creatures over whom Christs Name is advanced for therefore is every knee of every thing to bow to Christ because he having a Name above every Name hath also a Name above their Names Therefore if the Sonne have a Name above his Fathers Name by the same reason the Father must bow to the Sonne Thirdly By this answer they contradict themselves for when they be challenged that in bowing at the Name Iesus onely they honour the Sonne above the Father they deny it and affirme that they honour all alike at the Name Iesus which indeed they cannot affirme if the second Person be greater to us than the other Persons then we to whom he is greater must honour him more than the other that to us are not so great Even as to the supreme Magistrate in a Kingdome we give a greater honour than to those that to us are not so great as he Answer Your second answer received I beleeve you know not whence shall not by me be in terminis abetted This is all I have owned or will that though the Father and the Son be equall yet the Son is the Person set forth unto us that in whom our Redemption is terminated alone in him the other may be honoured onely This your first reply will not reach For it makes no discrepance of will but shewes that the love of the Father is declared in his Sonne Your second is answered before Sect. 3. and 5. and 7. and 10. so often as often it came The inference that followes there is on a false supposition For we give not the Son a Name above the Father the highest Name of God we doe and in a peculiar manner as God by dispensation gave it him Aug. Epist 274. in whom our redemption is completed Hoc Nomen ex dispensatione misericordiae susceptaque humanitatis assumptum est In your third reply I must againe put you in mind that our dispute is about the Name which is the highest Name of God not the Person which is the greatest Yet I vary not the dignitie of any in saying that the Sonne alone is principium terminus with the Father and the Spirit preparing the efficient but in satisfying the subjâ—ct of our redemption Redemption therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellencie his He was deputed to it by consent of the glorious Trinitie and therefore we are bound to acknowledge the right his to the glory of God the Father Thirdly Thus it