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
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.
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
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
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
none have priviledge in Hell All that shall come to the generall judgement what ever they be should confesse all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should confesse At Isa 45.23 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint published by Sixtus Quintus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we translate shall sweare Nor doth this crosse the Apostles words nay his explain this For it is granted by all Expositours that juramentum an oath is cultus divini species and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often put for the whole worship of God As Isa 19.18 where swearing by the Lord of Hosts is the true profession of him So in Jer. 4.2 Thou shalt sweare the Lord liveth c. Swearing pro confessione dicitur is used for confession said Saint Hierome And in this sense Psal 63.11 to sweare by him is from the heart to worship him as Tremellius hath observed That therefore which the Prophet calleth swearing Isa 45.23 the Apostle calleth confessing unto God Rom. 14.11 And in the Copie Saint Hierome had of the Seventy Interpreters was expressed both jurabit confitebitur every tongue shall sweare and confesse Both tend to one For as Beza noteth swearing is no other then vera aperta ejus Dei confessio quem ut testem perjurii vindicem appellamus a true and open acknowledgement of that God whom we call as the witnesse and avenger of perjury A confession that it is and with the highest witnesse Of God and to God it of and to him above all We are right and to satisfie that we are see what may be had from the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should confesse The Latin translatours all signifie no more then our English Saint Chrysostome saith the meaning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all should speak out But the reverend Bishop considered three things it it I will shew foure and in each one three First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak we must say somewhat Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe it together not some speak and some sit mute Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake out not whisperingly or betweene the teeth but clearely and audibly So farre his the next from the forme of the Verb is this The duty set out in futuro being an universall truth is required now To day whilest it is to day doe it now shift it not off to the last day to be done then Now and then the Tence containes both These foure make all square looke back and see how First here is speech and that Cordis oris operis of the heart the mouth the life in and by them speake we Secondly an harmony and that consensus ordinis finis with one consent in one order and to one end All as one in every one Thirdly an open expression and that sidei spei charitatis of faith hope and charity All shew gracious lips though every one yeeld not one and the same measure of grace Fourthly a time for the performance and that necessitatis voluntatis coactionis of necessity will and compulsion When the honour of God or the good of our neighbour may be advanced then because we ought we will doe it and who will not then shall be constrained when they would not Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the confession of the Church is sincere without dissimulation unanimous without distortion loud without mumbling and voluntary without coaction Omnia offerantur Deo sensus sermo vox there may be nothing at any time wanting in the house of God not gold nor silver nor brasse not faith nor profession nor dialects The sense the sentence the language all must be offered unto God saith Origen Si sufficeret fides cordis non creasset tibi Deus os if faith in the heart might suffice God would not have created the tongue said Chrysostome And to the tongue Saint Augustine ascribes as much as any Non perfecte credunt qui quod credunt loqui nolunt they beleeve not perfectly who will not speake out what in heart they beleeve Because David beleeved he therefore spake Psal 116.10 If faith be in the heart confession will be with the mouth Rom. 10.10 And if both be right our deeds are answerable faith is consummate by worke James 2.22 Nam multi confitentur verbis sed factis negant for many in tongue professe but in life deny Christ Binde these together and our Sacrifice is reasonable A Sacrifice living holy and acceptable unto God Rom. 12.1 2. Isaiah prophesied of this confession and Saint Hierome saith it is fulfilled in Christi ecclesiis in the Churches of Christ Not in the Jewes Synagogues they containe not all tongues but in the Christian Churches these doe Matthew 18.18 19. It ever was and shall be ever their practise When Christ was borne the Angels confessed whilest Christ was on earth he himselfe confessed and taught his Disciples so to doe witnesse the foure Evangelists The Apostles kept it in use their time witnesse their Acts and Epistles The Churches after witnesse the Apostles Creed and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt confession of the 318. Bishops at the Councell of Nice Anno 335. Of the 150. at Constantinople Anno 381. Of the 270. at Ephesus Anno 431. Of the 630. at Chalcedon Anno 451. No question of it in the Primitive times and performed with such alacrity that their Amen was like a clap of thunder satth Saint Hierome and their Hallelujah as the roaring of the Sea Through the corrupted times downeward came the Symbole or Confession of the Apostles a second of Nice and Constantinople a third of Saint Athanasius and a fourth in the Canticle of Saint Ambrose and Saint Augustine And still doe the Devill and his agents what they can these God be thanked remaine with us and we doe and and will use them still What hath ever beene in the Church be it ever Ever confessours militant on earth that of all times there may in Heaven be confessours triumphant ever It is most kindly for Saints to be seen in that exercise here wherein the glorious shall delight hereafter Holy holy holy Lord God of Hoasts Isa 6.3 And blessing and honour and glory and power be unto him that sitteth on the Throne and the Lamb for evermore is the loud cry of the blessed Rev. 5.11 12 13. and of them prostrated Rev. 4.10 If this be not hearty and humble confession what is If it be why are we stiffe and bend not tongue-tied and confesse not Are we ashamed to doe that below which all exult in above or be there but two duties in the text and will we suppresse them both I know not what our reserved Zelots meane who either cast away the Creeds or be as still at the time of confession as if they had no tongues or will not or cannot give any reason of this or other their crosse presumptions Is not Christ the high
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
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