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
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
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
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
Nomen above every Name Indeed they are not few who make in or at a simple note of rest and by the Name understand the person to whom they and all must bow yet will not onely not doe it themselves but travell sore to keepe others also from it To discover how they deceive themselves and others observe me a little That in or at is a note of rest that the Name concludes the person that to bow to the person is a precept are true But these that the whole of in or at is a note of rest that the whole of the Name is the person that the whole of the precept is to bow unto the person are false For the whole of in or at is not a note of rest as before was proved Nor is the Name the whole of the person but significatively nor the person the whole of the Name but subjectively Nor is bowing to the person the whole of the precept as hath beene already and shall be further opened But in the Name to bow that is in the person is neither from the Letter nor by any consequence of the Text. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not hold in common sense For who can bow in the person of God and Man He once humbled himselfe for us but who in his person either when he was in swatheling cloathes ever bowed before Herod or in the Councell falsely accused before Pilat Much lesse now he is exalted wants he such humility Nay who can bow at his person now he is out of our sight and above our reach His Name is with us then in or at his Name we may Yet in his person they say because in our proper persons we are unworthy to accede unto God A very proper shift to put off a peculiar duty It is true we are unworthy but I grant not all the rest unlesse at in be understood by For although what we are we referre to Christ and without him are nothing yet this is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or refuge for the not doing what is commanded Because it is the precept of God not an institution only of the Church The first word of this verse inferres the one and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every knee the other We therefore resting in Christ who reposed all his in himselfe for us every one in his proper person body and soule by the person intervening worship God For his Majesty hid of it selfe existing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially in Christ through him becomes visible to us But yeelding all this that it is in or by the person or more that it is to the person and in the glory of the person yet this is not all For beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith or acquiescence in the person and the end thereof here implicitly is expressely commanded a worke of faith beginning at the Name and ending in the Person A worke that shewes his super-exaltation indeed He is exalted to whose person we bow but he at whose Name onely much more Bowing then not at the person onely as some nor at the glory onely of the person as others which are both out of our sight Nor at the power onely of the person as many which sets no time for the act but at the Name also which is below and hath a time with us we shew our high respect of him in his power and glory Yet thus respecting him doe not with the Heretickes in Saint Chrysostomes time thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this glory to be above all glory Infinite that as himselfe is this from us finite That he hath by nature this we give and no doubt should at the Name For God hath made his Name his memoriall Exod. 3.15 Psal 135.13 Hosea 12.5 His memoriall wherein or at he will be remembred and whereby he will be mentioned How remembred How mentioned With no regard Not so It brings him before us how then shall we behave our selves before him No otherwise then did the Israelites by bending downe the head and bowing themselves Exod. 4.31 For the same memoriall is from generation to generation as in the former quoted places The Prophet David invites us to it Psal 95.6 and the blessed Virgin will not have it otherwise handled Luk. 1.49 Quod semper apud se sanctum est sanctum etiam ab hominibus habâ—â—â—â—â— saith Saint Augustine Holy things must be valued as they are The most holy most highly Not high enough unlesse with the motions of the mind goe also the gestures of the body Nor is this Doctrine new It was figured in Josephs dreame Gen. 37. ver 9. Thâ— Sunne the Moone and the eleven Starres made obeysance to me This Jacob interpreted thus Shall I and thy Mother and thy Brethren indeed come to bow downe our selves to thee unto the earth v. 10. How can this be taken but in a mystery his Mother being then dead This was not therefore accomplished when Joseph was advanced in Egypt For neither did his Father adore him nor could his Mother being dead In Christi ergo personâ facile intelligi potest etiam de mortuis In the person of Christ therefore it may be well understood even of the dead according to that of the Apostle Phil. 2.10 For God gave him a Name above every name that in or at the Name of Jesus every knee celestiall terrestriall and infernall should bow saith Saint Augustine The first that I find in the practise was Moses and then when Joshuah whom by the Spirit of God he so called as a figure in Name and action of Jesus sought with Amaleck For whilst Hoseas now called Joshuah was in fight Moses being on the top of the hill beholding the typicall deliverer does homage to the substantiall Exod. 17.11 Expansis manibus orabat residens quia illi Nomen Domini Jesu dimicabat dimicaturi quandoque adversus diabolum He there residing prayed because the Name of the Lord Jesus who was to fight against the devill did skirmish there and with his hands extended to shew the necessary habit of the Crosse wherein Christ should obtaine the victory saith Tertullian The Name which by the Spirit he gave to Hoseas as the shadow was the externall mover to the worke And now the name was in action the honour might well be in act But not till now because till now Beati Nrminis Jesu nusquam facta est mentio never was that blessed name mentioned saith Origen Now it was knowne unto Moses and by him exalted now Because what he found victorious on the Hill must needs be glorious on the Mount With the Psalmist his Name is great Psal 75.1 Ibi magnum ubi pro suae majestatis magnitudine nominatur there great where mentioned according to the greatnesse of his Majesty as Molerus Holy and reverend is his Name Psal 111.9 Sanctum Nomen ejus ubi eum veneratione offensionis timore nominatur holy his Name when named with veneration and
persons in the unity of the essence But hereby is manifested that the person vilified in this Name was the Sonne of God and Man and is now in the same Name to be adored by all as God and Man which cannot be said of the Father or of the Holy Ghost Of the Sonne alone because he onely was incarnate and yet as I have ever taught to the glory of the most transcendent Trinity It is apparent now that we cautelously observing the idiotisme vary not from the sense of the phrase At the Name we rest not vainely in the sound but are carried to the substance of the name or object of our faith the person of Jesus Christ Not to the humane nature Seorsum per se severally and by it selfe For so doing we divide the person overthrow the communication of proprieties and the due unto the Creator we render to the creature which is Idolatry Yea if in our worship we can consider the Father the Sonne and the Holy Ghost three subsistences and one substance yet all this availes not unlesse we take with us our Mediatour If we mind not a true Man-hood gloriously united to the God-head without change of either nature without mixture of both whose presence whose merits must give passage vigour and acceptance our prayers ascend in vaine At this worke thoughts should be holily mixed of a God-head and humanity two natures in one person and of the same Deity in divers persons and one nature Bestirre our selves we ought so to distinguish these apprehensions that none be neglected so to conjoyne them that they be not confounded We sin if fixing the heart on one we exclude the other retaining all and mentioning one we offend not Who rest their thoughts upon the humanity must still adore the Deity and thence climbe up unto the holy consideration of the blessed Trinity For in Jesus onely is that Mystery revealed to us and through him onely is our worship directed to the sacred Trinity in Unity Following this short weake counsell study and pray that you may apprehend right and worship well Be thus minded and bowing at the name you shall not be superstitious Bow and honour Jesus heartily for the more we honour him the more we honour the whole Trinity If you cannot beleeve me yet let not the Apostle misse your faith It is Gods command he saith and therefore our duty Minding the one we shall not forget to pay the other Endevour we to pay it sincerely and the God of Heaven direct us enable us that when we worship him we may neither prove sacrilegious nor idolatrous The Jewes Infidels and Philosophers that abjure scorne and deride the Name of Jesus the Schismatickes whether Catharists Anabaptists Brownists Separatists or whatsoever called that neglect and contemne all manner of outward reverence at this Name the Papists that superstitiously use it and the Prophane that in their debauchednesse most impiously blaspheme it are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there the Holy Ghost will have the Name super-exalted by God by us also super-exalted with respect and honour The Arrians and other Heretiques that hold Christ a meere man onely or a God in Name not indeed the Cerinthians and Colarbasians that make Jesus one and Christ another the Nestorians that determine two persons in Christ one of the divinity and another of the humanity the Timotheans that thinke him one person of two natures mixed and confounded and the Romanists that constitute the Pope as another head beside Christ of the Church are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honor at the Name is to Immanuel in one person perfect God and perfect Man God hath so made him head of all above and below that at the Name of Jesus every knee should bow This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our Salvation True Christians we seeing that God hath exalted the person and the Name and knowing why are bound in conscience for the same reason to exalt the Name and Person Not according to our owne humours but in Analogy of that Truth which is set forth for us to beleeve and doe We seeke no by-wayes to avoyd the duty nor lead we others from it A plaine Text paralleled by others literally must we understand properly as the other are The truth expressed in the Letter cannot be mistaken but by a figurative construction the Letter may be forced to a wrong sense The sense of the former verse which is the ground of this being literall makes this literall also We have proved it ever so conceived in the Church and will not alter it now Nay dare not because we are sure that by the third commandement and the first petition Gods Name whether spoken read heard or written must have reverent usage And if it must may we deny that manner which himselfe hath expressely prescribed The anathema sounds still in our eares Cursed be he that taketh from or addeth to If God then will have outward worship exhibited at the Name in the Name of God let him have it If he will be so honoured that is reason enough why he should But he hath given reasons store if we will not doe it now we are now in contempt and without repentance shall be without excuse hereafter Nor may we thinke to leave the duty undone because some count it superstition Indeed at the Name and no more were vaine But at the Name to bow unto our Saviour is one way we worship him and we have no other way to come at him save by his Name He is gone his Name is left that by his Name we may minde him and through him adore the blessed Trinity At the Name therefore let the heart ascend unto the person and outward obeysance expresse our faith in and high esteeme of whole Christ As true God and true man for as God and man he is exalted in person and Name that at the Name of Jesus every Knee should bow Tract V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Knee should bow GOD who made the whole creature lookes after all he made The soule principally because it principally resembles him and the body next because in that Organ he will have the soule glorifie him 1 Cor. 6.20 The Fathers therefore according to the Scriptures carefully set forth a two-fold worship of God Internall the one externall the other Both congruous to the word and from a heart purified by faith proceed both Both spirituall because both are motions of our spirit renewed by the Holy Ghost For such worshippers will God have as shall serve him in spirit and truth John 4. vers 23. Such as in spirit practically mortifie the workes of the flesh and in truth contemplatively maintaine sound doctrine is one of Theophylacts expositions Such as moved by his Spirit doe all things sincerely in faith according to his will and unto his glory is Polanus full interpretation Such as
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
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
thing but wish it were not so knowne that it might not be thus written If I have beene over bold now in the Apostles words I beseech you brethren that yee know them which labour among you and are over you in the Lord and admonish you I beseech you that yee have them in singular love for their workes sake Be at peace among your selves 1 Thes 5.12 13. Be at peace and in this yee confesse that Jesus Christ is Lord. For peace is his He is the God of peace 1 Thes 5.23 and our peace too Ephes 2.14 He cannot be acknowledged the peace-maker betweene God and us nor we his members whilest we be at hatefull oddes among our selves Where love is not the Holy Ghost will not be and where he is not no man can as he ought say that Jesus Christ is Lord 1 Cor. 12.3 For confessing him Lord we confesse more then he in himselfe is our selves also to be in obedience unto him Who keepe not in his service deny him to be their Lord. For it is not enough with Saint Peter to cry Lord save I sinke Matth. 14.30 unlesse also we can with Saint Paul say Lord what wouldest thou that I should doe Acts 9.6 and doe what the Lord wils With the whole man too outwardly and inwardly where and as he requires He being wholly ours who are onely his will be whole to him Soules bodies lands goods lives and all are at his service So he be ours and we his let him doe with us as he pleaseth He saved us and we will be governed by him To whom he hath beene Lord Jesus to us be he Jesus Lord. The Ebionits Samosatenians that deny the greatnesse we affirme requisite in our Mediatour to salvation The Anabaptists Brownists Barrowists Separatists that seclude whom they please as if none save their holy on earth might ever be Saints in Heaven and yet handle our Saviour as if he were to serve their turns alwayes and they him onely when and as they list And the Simonians Menandrians Pseudo-Christs that sacrilegiously impropriate his vertue are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there confessing our deliverance from such evill we confesse the greatnesse of our Saviour also and acknowledge him the onely able for us and not onely for us but for the sinnes of the whole world We say not whose he is not but knowing him to be ours rest in that The Valentinians Marcionits Manichees with the other Opinats or Docits that make Christs death fictitious to take away the truth of his Sacrifice The Ethnicks that in opposition preferre Apollonius Tyanaeus before Christ the Novatians Rogatists Maximinianists Circumcelliones that borrow the broome of Donatus to sweepe the Church The Jewes Chiliasts Aeternals that provide for the Messias as if his Kingdome were of this world and our happinesse in the various delights thereof And the Papists that like the Heathen have set up a great Cauldron to purge souls in equall traditions to the Scriptures and make the Pope head of the Church are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there we confesse him such a Priest such a Prophet such a King as never the like In his propitiation the ransome is unvaluable in his institution the doctrine infallible in his government the supremacie incommunicable All these onely in him infinite may not be held by any other The Basilidians Origenists Arrians Apollinarists Donatists that saying there was a time when Christ was not impiously call the Sonne of God the first begotten creature The Artemonits Photinians Monophysits that will not have him God before he was incarnate The Semi-arrians whether Acatians that affirme the Sonne to be like the Father or Ennomians that teach him of another nature then the Father or Aetians that make him unlike in all things to the Father or Eudoxians that hold him as a servant of the Father The Carpocratians Messalians Coluthians that denying God the administration of the world bestow the Lordship over men on the evill Angels The Marcionits Manichees that deeming the world a worke unworthy of Divine providence substitute some Atlas to sustaine it The Pontificiaries Socinians that question the sufficiencie of Christs Lordship And Schismatiks or relapsed Protestants that scorne to give him due and full worship are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ is confessed the eternall God consubstantiall and coequall with the Father The same before the Incarnation and no other now Lord of all above and below ruling his servants graciously in peace and trampling his enemies under his feete in ire Nothing may controll him nor is any thing too little for his providence This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our salvation True Christians we considering humility the basis of glory can value our Saviour even by his disrespect in the world Who would save it Jew and Gentile from sinne must be reckoned among sinners He therefore being the Sonne of the Highest the lower he appeared for us the more he shewed his love For in that estate not losing his owne all his gaines redound to us Because he could not be unlorded in ours we are dignified in his Not so as if he having served our turnes we should no longer serve him but that his annointing descending on us we might walke in the odour of his unguents He the constituted Priest to mediate by redemption and intercession we his sanctified to offer in faith the fruits of regeneration prayers praises good workes and a holy life He the Prophet by the Word and the Spirit to instruct we the Disciples to beare the characters of the one and set forth the graces of the other He the King ruling in might and mercie to preserve we the subjects in feare obedience and faithfulnesse to observe his pleasure in fighting against the enemies and maintaining the peace of his Kingdom Such we confesse him and our selves such confessours through him Nor is this all Our King our Prophet our Priest our Saviour is not transiently ours but eternall he Not now and not hereafter the same now and ever What comfort have we We being annointed shall never be feared nor ever fleeced being his saved For Jesus Christ is still that Lord which the Sonne of God he was before the Incarnation He hath the Keyes to unlocke Heaven and the Keyes to locke up Hell In whose hands we are none can snatch us from him Because he is that being whence all things have being and the immutable God having elected us will never alter his purpose That he will not we can domonstrate that He informes us by his Word confirmes us by his Sacraments and replenisheth our hearts with heavenly desires Our thoughts our words our workes tend to him And such is our reverence in adoring that if an unbeleever should be present at our publike service he falling downe would say Verily God is among us and with us confesse that Jesus