A TREATISE AGAINST superstitious jesu-worship. wherein the true Sense of Phil. 2. 9, 10. is opened, and from thence is plainly showed, and by sundry Arguments proved, that corporal bowing at the Name Jesus, is neither commanded, grounded, nor warranted thereupon. With answers to some of the main reasons overthrown. And afterwards the chiefest reasons and grounds of those that produce the said Text for that opinion, are examined, and the weakness and insufficiency of them laid open. Together with a discovery of sundry gross absurdities, and very dangerous erroneous Consequences, that do necessarily arise from that opinion. Written especially for the benefit of weak seduced Persons, that have a zeal towards God, though not according to knowledge. By MASCALL GILES Minister of God's Word at Dicheling in SUSSEX. I hate them that regard lying vanities, but thy Law do I love, Psal. 31. 6. In vain do they worship me, teaching for Doctrines the commandments of men, Mat. 15. 9 LONDON, Printed by T. P. and M. S. for Andrew comb at St. Margaret's hill in Southwark, 1642. TO THE RIGHT worshipful Mr ANTHONY STAPLEY Esquire, one of the Knights in PARLIAMENT elected for the County of SUSSEX. RIGHT worshipful, WHen through sundry and continued abuses offered me by those whose superstition I have impugned, I was necessitated to commit this Treatise to the press: After some deliberation I took boldness to Dedicate the same to you, being encouraged hereunto, partly by reason of your favourable Affection to my poor self, which I thankfully acknowledge; partly also and especially because of your known sincere affection to the Truth, and hatred of all superstitious Vanities; and also because you are a right Worthy Member of that Honourable Body of the House of Commons, whose endeavour is to cleanse the waters of the Sanctuary, from that filth and bitterness, whereby they have been defiled by too many, that they may run pure and clear, to refresh the souls of God's People, I mean to root out those superstitions and innovations, which have so long pestered the Church, and grieved the well-affected: amongst which this Ceremony is one, which you have not long since forbidden by your religious Order, though contrary to the same, Pride and shame makes the Preachers of to keep it up, and such malignant Principles, by which these men have polluted the people's judgements, makes them still to practise it. This opinion indeed is very specious, making a show to the ignorant, of great humility, religion, and holiness, when indeed it is a Monster of many heads; there being not many Points of Popery, that produce more dangerous Conclusions than it doth, (especially in the sense that some hold it.) The Text which they pretend for this Ceremony being as contrary to it, as light is to darkness. The Lord bless you, and the truly virtuous Lady, the Lady clerk, your religious Yoke-fellow, and all yours and hers, with his choicest mercies, and pour out his especial blessings upon that Honourable House of Parliament, whereof you are a Member, that you may be still tendered of him as the Apple of his eye, and continually preserved from the Plots and fury of the malignant party, to the glory of God, the safety of Zion, and the perfect Reformation of this Church and kingdom, which all true Israelites desire, and pray for, that future Generations may praise GOD for you, and call you blessed. Thus prayeth Your Worships in all Christian duties to be commanded, MASCALL GILES. TO THE impartial READER, That hath not the Faith of our Lord Jesus Christ in respect of Persons. CHRISTIAN READER; MY Antagonists in this Question are of two sorts; The first are they that ground their opinion upon the Text, and thereupon make bowing at the Name Jesus a necessary duty. The Second sort do also ground their opinion upon the Text, and also upon the same reasons, and yet make it but an indifferent Ceremony, principally grounding it upon the Canon of the Church, professing that as a Law hath established it, so if a Law shall forbid it, they will leave a If the Text may be overthrown by a Law made by the Creature, Then, seeing that Devils & Reprobates must fulfil the Text by suffering their utter destruction, as I shall afterwards make manifest, then if these be wise they will make a Law to save themselves from it. it, but till that time they will use it. There are far more of this sort than of the former, and they are far more absurd in their opinion than the former: for the one are true to their own grounds, though they be mistaken, but the other are false to them, and indeed make but a mock of the Text, yea of Christ himself. In my Treatise I contest with them both in one: here I will bend myself to the Second sort. 1. I would know of them, if they stand so much upon a Canon, why did they not obey the Order of the House of Commons? What was their Order inferior to the Canon made by the Convocation only without consent of Parliament, without which no Law can bind the b The times altered too suddenly upon them. Subject? 2. If they did ever mean to leave it, why did they fasten it also upon the Scripture? Many of them never practised it, nor found any Text for it, till the Archbishop had charged the Canon for it, which in former times, as c Eccl. Pol. lib. 5. sect. 30. Master Hooker saith, none was constrained to use. What was not the Text authentic, till the Canon had made it so? or were they so ignorant, that they knew not how to worship God till the Canon was charged? or if they were not, how will they answer it before God, some of them, that having lived long in the ministry, yet never before this time made known this part of God's counsel to their People? 3. With what honesty can these men ever leave their practice of it, the Canon being overthrown, except they renounce their opinion? If they had not meddled with the Text, they might have come off more fairly, but if the Canon fall, all the power in the world can never overthrow the Text, but it must stand for ever inviolable. Therefore whereas it is the manner of these men to call all those Ministers factious, and schismatical, that observe not the Canon as they expound it, what manner of Persons will these prove themselves to be, that will not obey God's sacred Word? The evasion, which these men make for themselves is beyond all measure ridiculous. They d Master Page saith something to this purpose, justification of bowing, pag. 7. say, the Text doth but warrant this Ceremony, and the Church hath taken occasion from the Texts warranting it, to command it, a very learned distinction. We will view therefore the Text, as they exponnd it, and the Canon as it stands: Thus they open the Text; When Christ had humbled himself, God highly exalted him, and gave him the Name Jesus to be above every Name, that at the mention of it, all should bow their knees to the Glory of the Father. Is this but a warrant? take the Text any way, can there be a more serious Ordinance? The duty of the Text is the main end of Christ's exaltation, and the honour of his e All Expositors hold, that this Text doth denote Christ's kingdom. kingdom. What shall God lay flat this Glorious Name of Christ, and lay down his own honour at the will of man? Surely not to obey this Text, is to deny Christ's Resurrection, his Ascension, and his glorious kingdom, to exclude themselves from being servants to him, and not to suffer him to reign over them. Yea in their own sense, it is to deny him the Name Jesus, and so they overthrow our Salvation; f A damnable opinion to make the honour of Christ, as he is King of Kings and Lord of Lords, who by his death overthrew all ceremonies, to be but a Ceremony, & arbitrary also at man's will. For if this Name were given him, as they say, because they should bow to it, if they will not bow, they deny him that Name. Now let us view the Canon, the words whereof are these; When the Lord Jesus shall be mentioned in time of Divine Service, due and lowly reverence shall be done by all Persons present. See now, is the Canon so forcible and plain as the Text, I know no heresy either old or new, of a more fearful consequence than this opinion. though understood in their own sense. Yet these men say, that the Text doth but warrant, but the Canon commands this Ceremony. But the Canon saith not the Name Jesus, but the Lord Jesus, who is mentioned as well by any other of his Titles, as by the Name Jesus. 2. It specifieth only due and lowly reverence, which may be done without the corporal bowing of the g The Canon makes not plainly for it, whatsoever the Canon-makers intended. knee. Grant that there were equality in the words and sense of either, shall so great a Scripture have no more authority than a Church Canon, yet these men give it not so much, they make the Text but a servant to the Canon, and to wait upon it; for so long as the Canon stands, the Text shall stand; but if the Canon fall, the Text shall fall with it h These men deal with the Text as little Children do with Babies, who when they have done playing with them, throw them away: So they, when they have done playing with this Text, and may not be suffered any longer to mock Christ by it, than they will throw it away. . Was there ever heard of such advancing of men's traditions above God's sacred Word, as there hath been lately? O error, whether wilt thou run, if thou once take footing? o how righteously will these men be clothed with shame? How justly will they eat of the fruit of their own way, and be filled with their own devices? The occasion of my publication of this Treatise is this; Sundry men in the country wherein I live, especially since this Archbishop's time, have grounded this superstition upon the Text, and that upon the peril of damnation, if it be refused i I have heard of some that have wished that those knees might rot that would not bow at the Name Jesus. Much like the words of Bish. Andrew's on Phil. 2. 9 who saith, that that knee which will not bow at that Name, shall be smitten with somewhat, that it shall not be able. : upon which, multitudes of ignorant men were drawn to it, upon the opinion of these men's worth: Yea of my own Parish some staggered, and others were tainted with it; therefore I thought it my duty to labour in the point, and I took pains to read some Tracts of those of that opinion, and found nothing but empty stuff, without any ground from Scripture; and being furnished with the Arguments that follow against it, I delivered sundry of them to my People, proving that this bowing hath no foundation upon the said Text, and in no other sense I reproved it: This coming to these men's ears, I was presently called factious, schismatical, and what not. I hearing of it, desired Conference with some of them, and I found that they had no Scripture for their opinion, but only such muddy reasons as have been raked out of the kennels of Popish Authors. I much desired to talk with one of these men of the more corrupt opinion, who taking it in scorn that I should reprove what he held, railed against me above measure. This man never practised or preached for this Ceremony, till this Archbishop's time, and then he began to ground it upon the Text, and after a while he pressed it again upon a very great danger, if not done; and the better to win his People to it, he publicly told them, that he had studied more hours in this Question, than others of a different opinion had done minutes, and said that he was able to satisfy any one in the Question. After I had talked with this man, immediately it was noised about in the country, that my Arguments were accounted light and k If so why would not he suffer one of his Parish to partake of the Conference, who came to his house in the midst of it, and earnestly desired it. weak, and his such as I could not Answer l His reasons were only the three first, noted in the Second part of my book, and there thou Mayst read my Answers. . I having heard this from many credible Persons, and knowing myself to be wronged, wrote to the said party, to request another Conference before indifferent Witnesses, for the other was private, and showed reasons why it could not be unequal on his behalf, and also declared unto him that none of my Arguments were solved, and to avoid prolixity, instanced but only in one, showing him how I stated it, and how he answered it, and how his answer made to it, m Part. 1. Sect. 8. Argu. 1. sufficed not, meekly desiring him to answer it more fully by Letter, or else to conceive one against another time. I desired him also to clear unto me this his opinion, how the Text doth but warrant this Ceremony, and not enjoin it, and how he can ever leave practising it (as he said he would, if an Act of Parliament should forbid it) with a safe Conscience, except he renounce his opinion. I received a Letter from him, in which my Arguments are again slighted, and he justifieth his opinion, making it but an indifferent Ceremony, and yet grounds it upon the Text of Phil. 2. 9, 10. n I testify to the world, that I wrong him not, but can show it from his own hand, which opinion neither himself nor the wit of any man can ever make good. and yet refuseth to give me his reasons, & utterly denies to satisfy my demands, and to answer my Arguments, and resolves to meddle no more in the o A strange thing that a Divine so greatly studied in the Point, beyond other Divines of the other opinion, should refuse to stand up for his opinion when it is opposed. Question, and will not admit of another Conference, because it would be a Conventicle, and yet he ceaseth not continually bitterly to censure those that differ from him in opinion, though he refuseth to bring his opinion to light. I have also received hard measure from another, (though not of so gross an opinion in this point as the former) who having obtained some Arguments from me, promised to answer them, or else to yield. I had from him not one word of reason, but all railing, & yet he boasteth, that he hath overthrown all my Arguments. Thus lying down under great contempts and reproaches, I am necessitated to publish this Tract (which otherwise I had not thought to do) to clear myself, and to try the strength and valour of those kind of men; that the world may judge where the truth is; and also if it be possible, to help those that stagger, and are misled. Now this is that I intend to prove in the ensuing Treatise, that bowing at the Name Jesus, hath not only no command, but also not the least warrant from Phil. 2. 9, 10. If any will make answer to it, I desire them to answer the whole, and not a part, and to ground their reasons upon the Scriptures, which hitherto they have not done. Thus Christian Reader, I commit thee to God, and rest Thine in the Lord Jesus, MASCALL GILES. A TREATISE AGAINST superstitious jesu-worship. THis Treatise I divide into two parts. In the first part the true sense of the Text is laid open, and from thence sundry Arguments are raised against bowing at the Name Jesus. In the second part are answers to the pretended Reasons for that opinion. PART I. Four things are necessary here to be sifted and cleared. First, What is meant by the high exalted Name of Christ, signified in these words; Name above. Secondly, What is meant by the Names subjected to this highest Name, signified in these words; Every Name. Thirdly, What is meant by these words; Every knee shall bow, and, Every tongue shall confess. Fourthly, What is meant by these words; In the Name of Jesus. SECTION I. Wherein it is to be considered, what is meant by the exalted Name of Christ, signified in these words; Name above. BY Name above every Name, Name above every Name, what it is not. cannot be meant a bare proper Name, for these reasons. First, It is no way necessary so to understand it, because (Name) is not generally, or for the most part so taken in Scripture, but in other senses. Secondly, Because this phrase (a great Name made or given) is never taken in Scripture for a bare proper Name. Thirdly, Because this phrase (Name above another made or given) is never taken in Scripture for a bare proper Name, above another such Name. Fourthly, It is not agreeable to the analogy of the Text, so to understand it: My reason is this; because the subjected Name in the Text, must have of necessity, a correspondent Relation to Christ's advanced Name, otherwise the sense cannot be logical. If then the high advanced Name of Christ in the Text be a proper Name, it will follow necessarily, that all the subjected Names must be proper Names also. Yea themselves refer the Name Jesus, to divine Names, preferring it before the Titles, Christ, son of God, Jehovah, &c. And if it be so understood, though the sense be logical, yet is it not sound, for this it will be: The Name Jesus is a greater Name than the Name Christ, Jehovah; and so consequently above the Name Father, or Holy Ghost; above the Names of men, as John, Thomas, Henry, and so above the Names of all creatures and things, which will make a most absurd sense, which yet cannot be avoided upon these men's grounds. Again, seeing it is evident, that all the subjected Names in the Text, must bow to the Name above every Name. If the said Name be understood of a proper Name, they not excepting divine Names, the sense will be this: The names of Angels & Devils, the names of all things and creatures, the names of men, as Richard, Thomas, William, yea, divine Titles, as Lord, Christ, Jehovah, must bow to the name Jesus; and how senseless will this be? Seeing then, that the Names subjected to the Name above every Name, are not the names of creatures, and things subjected, (for they are referred in the Text to knees, of things in heaven, things in earth, and things under the earth, not to Names) but the powers of things and creatures subjected, as I shall hereafter demonstrate. Then cannot the Name above them all be a proper name; for then the sense will be this: The name Jesus hath dominion over every thing and creature, and every thing and creature most bow knees to the name Jesus, which will be ridiculous. Lastly, seeing the names subjected to the Name above every Name, are meant the powers and virtues of things and creatures, they excepting not divine Names, they must understand it also of the power of God, than the sense will be this: The name Jesus is above God, and that God himself must bow knees to the name Jesus, which sense will be horrid and blasphemous. Secondly, If it were necessary to understand (Name above every Name) for a Name or Title, yet may it not be understood of the Name or Title Jesus; for these Reasons. First, The word (Jesus) doth nowhere in the whole new Testament signify the bare name Jesus, but only then when it was promised by the Angel at Christ's Conception, Mat. 1. 21. and given unto him at his Circumcision, Luk. 2. 21. where necessarily it must so signify. Secondly, This phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Name of Jesus is never taken in all the New Testament (where only it is used) for the name Jesus, or any other titles of Christ, but in other senses. If any shall think, that it is meant of the name Jesus in this place, making the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be the Dative case, and to agree in opposition with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, because there is no Article before it; I answer, in sundry places of the New Testament the self same phrase is used without an Article, and is never put in the Dative case, but always in the Genitive, and doth nowhere denote the bare name Jesus; as in these places amongst others. Act. 2. 38. Act. 16. 18. Act. 4. 10. Col. 3. 17. Thirdly, The Name above every Name, is incommunicable to any creature, being the only prerogative of the son of God: but the name Jesus was communicated to others, as to Joshuah, which is the same name with Jesus, Heb. 4. 8. &c. Therefore it is not sound what Bishop * Sermon on Phil. 2. 9, 10. Andrew's, and Mr * justification of vowing, Pag. 49. Page from him do affirm, that the name Jesus is incommunicable, which though it were given by men, yet they say, it was not given of God, who appointed none this name save Jesus Christ, and therefore they say that it is greater than the name Christ, because many were called the Lord's Christ's by God's own allowance, as Kings and Prophets. For to this I answer: The name Jesus was not given to some at least without a special providence of God, as to Joshuah, who was a great Saviour, and type of Christ. Thus saith learned Ursinus * Catechis. Pag. 196. Atqui inquis Parentei joshuae, &c. But thou wilt say, saith he, that the Parents of Joshuah when they gave him this name, could not imagine, that God would deliver Israel by him: He answers, At Deus scruit & voluntatem eorum direxit: But God knew it and directed their will. And some are no more called the Lord's Christ's, than others are called the Lords Saviours, as Nah. 9 27. These Saviours there are called the Lords gifts, which is all one as if it had been said, the Lords Saviours. And whereas the name Jesus was a common name to be called by, generally allowed, and never reprehended in any: But for the name Christ, howsoever some were called the Lord's Christ's, as Types of Christ, yet no man might take the name Christ as an ordinary name to be called by without horrible blasphemy, Mat. 24. 23, 24. Fourthly, Because the Name above every Name was given to our Saviour at his exaltation, according to the plain words of the Text. But the name Jesus was given to him in the beginning of his humiliation. To answer here, that give signifieth to advance, I reply, it is not agreeable to the sense of this word in other Scriptures, and it mars the phrase and sense of the Text here, as I shall hereafter demonstrate. Fifthly, Because Jesus was advanced after his Resurrection to be Lord and Christ, Act. 2. 36. And it is considerable that the Evangelists do usually call him by the name Jesus, only in the time of his humiliation. But in the Epistles of the Apostles, He is most commonly called Christ, not near so often Jesus: And when he is called Jesus, it is very commonly with the addition of Lord, or Christ, as Lord Jesus, or Jesus Christ, or both together, the Lord Jesus Christ. An argument, that Lord, and Christ, be Titles of his honour, and so cannot be less eminent than the name Jesus. Sixthly, It is against the Scriptures to prefer the name Jesus above other divine Titles, because God in subjecting all things to Christ, did yet except himself, 1 Cor 15. 27. And when the Scriptures do enter into particulars, Christ's name is specified to be advanced only above created names, as above Angels, 1 Pet. 3. 21. above Kings, Psal. 87. 27. above Prophets, Heb. 3. 3. above Priests, Heb. Chapters 7, 8, 9, 10. above all other creatures and things, Heb. 2. 8. His name is never preferred above God's Name. Seeing then, that the Name above every Name, cannot be the name Jesus, Name above every Name, what it is. I understand it of the supereminent Glory and Power of Christ, and that upon these Reasons: First, It is no way contrary to the analogy of faith so to understand it; for Name is used for Glory and eminency familiarly in Scripture, as Gen. 11. 4. and in common use of speech, as we say, Such a one hath a Name for wisdom and learning, when we note him to be eminent and potent for the same. Secondly, Name of God, &c. in Scripture doth commonly denote the Power, majesty, and Glory of God; and that two ways; Either implicitly, or expressly. 1. Implicitly, when the Person of God, because he is glorious, and full of majesty, is only denominated properly and evidently, as Psal. 5. 11. Let them that love thy Name be joyful in thee, that is, Let them that love thee. So Psal. 9 2. so Act. 3. 16. even as we say to great men according to their degrees of honour, Your majesty, your Grace, your Honour. So accordingly the Saints of God have usually spoken of God, and to God, and Christ, in, and by the Title of his majesty, (thy Name) because Name, Glory, and kingdom are properly his. 2. expressly; when the Power and Glory of God is particularly and evidently manifested by the word Name; as 1 Sam. 17. 45. I come unto thee in the Name, that is, in the Power of the Lord of hosts. So Rom. 9 17. That my Name, that is, my Glory may be declared: So Act. 4. 7. By what power, or in what name. Thirdly, It is more agreeable to the analogy of the Scriptures so to understand it, than otherwise; for, first, a great Name doth everywhere signify the great glory and dignity of the Person. Secondly, Name above another, doth everywhere signify the Glory and dignity of the Person having that Name, above others whose names are not so great. Fourthly, It must be so understood here, and not for the Title Jesus, because in this sense it fits the words of the Text answerable to other correspondent Scriptures; for thus I reason: Whatsoever Name is the gift, which God gave Christ when he exalted him, is the Name above every Name in the Text: for so the words of the Text are, God highly exalted him, and gave him a name above every name. But Power and Glory is the Gift, which God gave Christ when he exalted him, according to these correspondent Scriptures Mat. 28 18. All power is given me in heaven and in earth; and 1 Pet. 1. 21. God raised Christ from the dead, and gave him glory. Ergo, Power and Glory is the Name in the Text above every Name, Therefore not the Name Jesus. Fifthly, It is proved by the scope and coherence of the Text; for there is opposed the exaltation of Christ's Person to the humiliation of his Person; not of the name Jesus to the name Jesus, or any one Title to another. The conjunction (Wherefore) declares a correspondency of Christ's exaltation, according to the distinct branches of his humiliation. For the sufferings of Christ in the Text are reducible to two heads: The pain of feeling, and the pain of loss: The pain of feeling, in these words; He humbled himself, and became obedient unto death, even unto the death of the cross: The correspondent honour follows in these words; Wherefore God highly exalted him. The pain of loss, that is his departure from his Name and Glory; which is amplified in two respects. 1. In regard of the excellency of the Person, that left his Glory: He that was in the form of God, and thought it no robbery to be equal with God, he became of no reputation: An extraordinary matter, that God should become Man, that the Lord of Lords should become a servant, that the God of Glory should receive shame. 2. It is amplified by the measure of the Glory which he laid down; for the words are, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, He emptied himself of his Name and dignity, He left as it were no Glory remaining, according to Isa. 53. 3. He became not only man, but a servant, not a servant only, but the most despised of all servants, for he was reviled from the Prince to the abject. 1 Cor. 2. 8. He was numbered with thieves and Malefactors, Mat. 27. 38. He had a name of repute beneath all names and reputes; for Barrabas the murderer was preferred before him, John. 18. 40. See now, how the Conjunction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Wherefore, answereth to this; for it follows, God gave him a name above all names, that is, Power and dignity above all created powers and dignities whatsoever. It answers expressly to the name of Power and Glory, not at all to the name Jesus. Thus than I argue: In respect of what Name Christ by this Text suffered in the time of his humiliation, in laying it down, and emptying himself of it: in respect of that Name God his Father▪ when he exalted him, gave him a Name above every Name. But Christ according to this Text, in the time of his humiliation, suffered in respect of his reputation and glory, in laying it down, and emptying himself of it. Not so in respect of the name Jesus. Ergo, God his Father when he exalted him, gave him a name above every Name, according to this Text, in respect of glory and dignity, not in respect of the name Jesus. It will thus therefore follow from the premises, that seeing the Name Jesus is not the Name above every Name in the Text, it cannot be the Name in which every knee should bow: and seeing Christ's Name of Power and Glory is that Name, all knees must bow in his Name of Power and Glory. SECTION 2. Wherein it is to be considered what is meant by the subjected Name, signified by (every name) which are referred to things in heaven, things in earth, and things under the Earth. SUndry Expositors do refer these Names to rational creatures only, but upon my poor judgement, yet submitting myself to better information, they are to be referred to every creature, and thing, both rational, and irrational, without exception of any. For it seems to me, that the kingdom of Christ set forth in this Text, is not only his kingdom of Mediatorship, but also his natural kingdom, which from all eternity he enjoyed with his Father, to which kingdom he is advanced to by his Father, according to his human nature: and this seems to agree with many paraled Scriptures; as 1. with John 17. 4, 5. where Christ prayeth after this manner; I have glorified thee on earth, I have finished the work that thou gavest me to do: And now O Father, glorify me with thine own self, with that glory which I had with thee before the world was. 2. It is proved from Heb. 1. 2. God hath in these last days spoken unto us by his son, whom he hath made heir of all things, by whom also he made the worlds, that is, God hath advanced his son, according to his human nature, to be partaker of the Glory of his Divine nature, who made the worlds, and all things therein, now to be inheritor of all things. Therefore saith Mr Calvin on that place; Hic honor jure debetur, &c. Calvin on Heb. 1. 2. This honour is rightly due to the son of God, that he should have power over all things, because by him all things were made. 3. It is confirmed from that parallel place of Col. 1. 15, 16. 4. It is evident from 1 Cor. 15. 27. where God having excepted himself, that did put all things under Christ's feet, it is plain, hath excepted nothing but himself. 5. It is manifest from Heb. 2. 6, 7, 8. in which place the Apostle applies the eight psalm to Christ, where is specified the subjection of irrational creatures; yea the Apostle saith expressly there, that God having put all things under Christ's feet, hath excepted nothing that is not put under him. 6. Seeing that it is manifest, that this Text of Phil. 2. 9, 10. shall not be perfectly fulfilled till the day of Judgement, we shall find that other things besides rational creatures shall be subject at that day to Christ; for the Apostle shows 1 Cor. 15. 26. that he shall destroy the last enemy, which is death; and Rev. 20. 13. The Sea shall give up the dead which are in her, and death and hell shall yield up the dead which are in them. 7. It may appear from Rev. 5. 13. a place correspondent in phrase and sense to Phil. 2. 9, 10. where the Holy Ghost having spoken before of all rational creatures, how they praised Christ, speaks there of irrational, both sensitive, and insensitive, and refers them to every creature, in heaven, in earth, and under the earth, and in the Sea, which creatures groaning now and travelling in pain for the sin of man, do long for the day of redemption, at which time they shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, and now in their kind they praise and glorify Christ in hope of it, but at that day shall their fullest praise and subjection be. So that it seems to me, that no creature, or thing, is excepted, but that all must bow to Christ, yea, indeed the Text of Phil. 2. 9 seems to me plainly to infer it, for the Apostle speaking of all knees of things in every part of the whole universe; as Heaven, Earth, and under the Earth, seems to except nothing from bowing to Christ. And this appears to be the judgement of Mr Calvin, On Phil. 2. 9, 10. Omnia à coelis, &c. God hath subjected all things from heaven to hell, to the rule and dominion of Christ: And of this opinion are plainly Origen and Jerome, In his work. Pag. 245, 246. as Bishop Babington citys them: and thus judgeth Mr Edward Gurnais in his Vindication of the Second commandment, Pag. 72. SECTION 3. Wherein it is to be examined, what is meant by bowing every knee. BOwing the knee cannot be here taken plainly and literally for the bowing of that member of the body, Bowing every knee, what it is not. which is called the knee; for these Reasons: First, If it be not so taken, it is not contrary to the analogy of Faith; for, 1. Bowing is applied to the souls of men, which properly cannot bow: Psal. 44. 25. Our soul is bowed down to the dust: 2. It is applied to mountains and hills, Hab. 3. 6. Secondly, Knees are taken figuratively and metaphorically in Scripture, for strength, power, and ability, as Ezech. 7. 17. where God threatens, that when he shall arise to destroy Jerusalem, he will make all hands to be feeble, and all knees to be weak as water, that is, he will turn all their strength into extreme weakness. So when God promiseth to give strength and salvation to his people, He bids them to strengthen the weak hands and confirm the feeble knees: Isa. 35. 3. because by the hands and knees the strength is manifested; the knees being as it were the Basis of the whole body, which being feeble, the body sinks. Thirdly, Because the most of the Creatures, which here must bow knees, yet have no proper knees to bow: As Angels, Devils, many sensitive, and all insensitive creatures. And seeing that the Apostle begins with things in Heaven, where in the highest Heaven are the Angels, and the souls of just men made perfect. In the second Heaven, stars and celestial orbs. In the lowest Heaven, mists, dews, and clouds; it were senseless to imagine, that God in the first place should command these to bow proper corporal knees, when they have no such knees to Bow: hence I argue: Whatsoever bowing is expressly required in the Text, shall be performed by every creature. But bowing of proper corporal knees, shall not be performed by every creature; yea, not by most of the Creatures. Ergo. Bowing of proper corporal knees, is not expressly required in the Text. The corporal Bowers at the Name Jesus, do give this answer, which indeed cannot satisfy: They say that those creatures which have not corporal knees, yet have something correspondent to knees, and therefore do bow after their kind and manner. I reply. 1. I would fain know how it is, that they bow after their kind and manner, except it be by their obedience and subjection, will they nill they to the dominion of the Lord Jesus. 2. However they bow, surely they do not bow corporal knees, therefore, if such bowing be expressly commanded in the Text, how shall they fulfil the Text. Seeing then that the most of the creatures can fulfil the Text without bowing corporal knees; it is manifest that bowing corporal knees is not expressly required in the Text. Surely it would argue want of wisdom in God, or great injustice, if he should command his creatures that duty, which they cannot perform. (To illustrate it by this simile) If a great King should send out an Edict to tax every one of his Subjects both great and small, with a tax of twenty pound a man, when he is not ignorant, that there are thousands in his Dominions, that are not able to pay twenty shillings a man, would not this argue want of wisdom and justice. In like manner, this would argue the like imputation in God, if he should enjoin all creatures and things to bow corporal knees, when the most of them have no such knees to bow. If it should be said that those Subjects of such a King cannot pay, where it is not, it is sufficient that they pay what they are able; but let them that are able, pay the whole sum. I answer, this had been reasonable; if the King's command had been so, but how shall this excuse the King, that against his knowledge shall command all his Subjects to pay alike, as well those that are not able, as those that are? So to say in respect of this Bowing, let those that have no knees, pay what they can, but let those that have knees pay knees; It were fair indeed, if God should leave it so at liberty. But how can this at quit God of want of wisdom and justice, if he should command all creatures and things to bow corporal knees, when he knoweth that the most of his creatures, and things, have no such knees to bow. Seeing then that bowing of the knee cannot be taken literally, I understand it of subjection, and so it is taken, Gen. 27. 29. Thus Isaac blesseth Jacob, Let people serve thee, and Nations bow down to thee, that is, let them be subject to thee. So Pro. 14. 19 Etc So in common use of speech, when one saith to another, that he will make him bow, he meaneth that he will make him yield. The same subjection is signified, Psal. 2. 12. by the word, kiss, where Rulers and Judges are commanded to kiss Christ, that is, to yield their subjection to him. If then the word kiss in that place, cannot be taken properly but figuratively, why should it be thought unreasonable by any, to have bowing the knee here to be understood figuratively? Now that bowing here is meant of subjection, many correspondent places do evidently prove it, as 1 Cor. 15. 27. H●b. 2. 8. Ephes. 1. 22. testified by the most judicious Primitive Fathers that write upon the said Text, as also by our most eminent modern Divines, as that worthy and famous Confessor of Christ Master William Prin, largely evidenceth in his learned Appendix against bowing at the Name Jesus, to which I refer thee. By bowing every knee of things in Heaven, things in Earth, and things under the Earth, is understood the subjection of all things and creatures, with all and every one of their powers, faculties, virtues, and abilities, will they nill they to the dominion and government of Christ. Vindicationi of the second commandment. Pag. 72. There is not the least ability in the nature of man, saith Master Gurnay, but must find a knee to bow to Christ; our least muscles, and knuckles, inclinations and dispositions: The like may be said of every creature, they must bow the strength they have in every part of them, to the power and dominion of Christ. And in this general sense, the knee of the body properly so called, is not excluded; but in a proper and literal sense it is not enjoined. Secondly, It is to be considered what is meant by the confession of every tongue. By the confession of every tongue, is not meant properly and literally the vocal confession of that member which we call the tongue, because every Name under Christ's Name, which must bow the knee, must also confess with the tongue, which for the most part want tongues as well as knees. By the confession with the tongue, that Jesus Christ is the Lord, is meant the expression and yielding forth of the several parts, functions, gifts, powers, and abilities of every creature, both rational and irrational, to the glory and praise of Christ the highest Lord. 1. That it is understood of all kinds of creatures, it is evident from the forequoted place of Rev. 5. vers. 10. where the four Beasts, and the four and twenty Elders, by whom are understood rational creatures, as Angels and men are said to extol and glorify Christ. And it follows verse 13. that John heard all the creatures in Heaven and Earth, and under the Earth, and in the Sea; and all that are in them, to say, Praise, glory, and honour be to the lamb, &c. which creatures there, are all irrational creatures, which have no proper tongues to speak, and yet are said to speak the praise of Christ. Even as the Heavens and the Earth are said Psal. 19 1, 2, 3. to speak in all languages the praise of God their creator. So now they shall praise Christ the great Lord and Redeemer. And secondly, that every part and parcel of the creature shall praise the Lord, it appears from Psal. 103. 1, 2, 3. where the Prophet David calls upon his soul, and all that is within him, that is, all the vigours and powers that are in every part of him, to praise the Lord. As David in every part of him praised God, and the Messiah to come, so shall every part of every creature either willingly or unwillingly praise and extol the great Name of the Lord Jesus being come and advanced; and in this general sense the proper tongue of man is not excluded. And thus at the last day the Friends of Christ with their wills, and his enemies against their wills, shall call Christ Lord. Mat. 7. 22. Mat. 25. 37. 44. SECTION IV. Wherein it is to be considered what is meant by this phrase, In the Name of Jesus. THe Bowers at the Name Jesus, to make their opinion and practise good, do thus understand in the Name of Jesus to be at the mention of the Name Jesus. But I infer, that this interpretation is senseless and absurd, having for it no ground or warrant from Scripture For 1. as I said before, this phrase, Name of Jesus, is never taken for the Name Jesus, or for any other Titles of our Saviour. 2. Therefore, In the Name of Jesus, can never be taken for at the mention of the Name Jesus anywhere. 3. This phrase, in the Name, prefixed before any of the Titles of the deity, as in the Name of Christ, Lord, God, &c. is never taken for at the Naming of any of these Names in any part of the Old and new Testament, but if any shall fasten such a sense upon it anywhere, it will mar and murder the sense, as indeed it doth the sense of this Text by that exposition. To instance but in two places amongst many. Psal. 118. 10. All Nations compassed me about, but in the Name of the Lord I will destroy them; would not it be a wild sense to say, At the Naming of the Lord I will destroy them. So Act. 9 29. Saul spoke boldly in the Name of the Lord Jesus, were it not infinitely absurd to say, that he spoke boldly at the Naming of the Lord Jesus. Thus ridiculous will the sense be made everywhere, where this phrase is used according to this exposition, try it who will. This exposition which they make of the Text is one of the main pillars of their cause, which did they not make, they should lose a main and principal ground for this their opinion and practice, and therefore this failing them all fails them. I know they are not able to bring any one Scripture for to warrant this exposition. They have no vision for it, therefore they are naked; It is built upon the loose Sand of vain opinion, and not upon the Scriptures, therefore it falls to the ground. All the warrant they have for this exposition is this, that (in) doth often signify (at) or (to) I answer, this is nothing, except they can bring any Scripture for the whole phrase, viz. that in the Name doth signify (at the mention of the Name) which they cannot do: For my part, I refuse not to take the Preposition ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) as they would have it taken, and so it shall make for me, and not for them: Let (in) be as much, as (to) or (at) and so, for as much as I have showed before, that Name of God or Christ, doth denote the Power and glory of Christ, either expressly or implicitly, I take it, this phrase In the Name of Jesus, may be indifferently referred either to the Power and glory of Christ expressly, so the sense will be this: Every knee or Power shall bow at, or to the Power and Glory of Christ, or rather to the Person of Christ, implicitly enfolding his Power and Dominion; and than the sense will be this; Every knee shall bow at, or to Christ. And thus it agrees to this phrase in Psal. 63. 4. Thee will I bless while I live, I will lift up my hands in thy Name, that is, I will lift up mine hands to thee, or I will worship and adore thee; and agrees fitly also with Isa. 45. 23. which is applied to Christ, Rom. 14. 11. As I live, saith the Lord, every knee shall bow to me. So that according to the meaning of the Preposition (in) in their own sense, the whole phrase being expounded according to the analogy of Faith, makes against them, and not as all for them. SECTION V. THus having opened the Text, I will briefly gather the sense together, according as it hath been opened, and show the meaning of the Text, and compare it to the exposition, which they make of it, and then let judgement pass upon it. The sense than will be this: Our Lord Jesus Christ being in the form of God, equal with God, made himself of no reputation, (that is) laid down his Name, and dignity, and received a Name beneath all Names, and being made like unto Man, and taking upon him the form of a Servant, humbled himself to death, even to the death of the cross: Wherefore God highly exalted him, and gave him a Name above every Name, that is, Glory, renown, Dominion, and dignity, above all things, and creatures, created Powers, Dignities, Dominions, that all things, creatures, powers in Heaven and Earth, and under the Earth, should subject themselves, and all their strength, virtues, and abilities, either willingly or unwillingly to Jesus Christ, thus glorified, and advanced, and that they should express, and show forth, that Jesus Christ is Lord in the glory of God the Father, for so I take it that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must be understood, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being often used for ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) and thus this branch of Christ's exaltation will fully answer to that branch of his humiliation, mentioned verse 7. where it is said, that he took upon him the form of a servant, and was made in the likeness of Man, but now being exalted, he shall be manifested to be Lord in the Glory of God the Father. Which shall be fully declared in the great Day of Judgement, when he shall appear in his Glorious Name of Power and Glory: And of this opinion are Ambrose, and Jerome, and other Fathers, and Calvin, and Zanchius, and Piscator, besides sundry other modern Expositors do allow of it: Though the other expositions be sound, viz. To the Glory of God the Father, because the honour of the son is the honour of the Father. Now this exposition is full and easy, making the sense clear, but the other exposition, which they make, makes the sense rugged, and is not agreeable to the scope of the Text, nor sense of other correspondent Scriptures. For thus they reason; Jesus Christ being in the form of God, though it no robbery to be equal with God, but made himself of no reputation, &c. Wherefore God highly advanced him, and gave him a proper Name, or Title above every Name, that when the Name Jesus shall be sounded out in the Church, in the time of prayer or preaching, for there and then, say they, is the place and time of this duty, all things in Heaven, and Earth, and under the Earth, should bow corporal knees: A most absurd and senseless exposition. I will note here a few absurdities, which they make in the sense by this their interpretation, in comparison of the clearness of the former exposition, leaving the most material absurdities to be considered of hereafter. First then, To understand Name above every Name, for Glory and Power above all, hereby is evidently set down, what Name it is, that God gave to Christ, viz. the Name of Power, and Glory. But to understand Name for a proper Name to be called by, it is not manifested what Name it is: they say, it is the Name Jesus, but the Text doth not say so in that phrase as they understand it. And expounding it of the Name Jesus, what absurdity is this to say, that God gave his son that Name at his exaltation, when he received it at his Circumcision? This is to make God to dally with his son: To give, and take, and to give again; For it is plain, that if now he had it given him, it was not then in his possession. Secondly, When we understand Name, for the Power, and Glory of Christ, and bowing of subjection to the Power of Christ, or to Christ himself advanced, it is showed to whom this bowing shall be performed, viz. to Christ. But by understanding Name for the Name Jesus, and the bowing to be done at the sound thereof, they only set down a time, when the bowing shall be done, but they declare not to whom it shall be done: This they say, At the sound of the Name Jesus, every knee shall bow, but they do not manifest the Person to whom these knees shall bow. Thirdly, In taking (in the Name of Jesus) to be at the mention of the Name Jesus, as they do not plainly apply any honour to the Person, so neither to the Name; but it must stand but for a cipher, or watchword, to give notice when the bowing shall be performed; but according to this their exposition they cannot give it any honour; and it is absurd to have this Name to be so highly advanced above all Names, and yet not to give it honour. But they will have honour to be given it, therefore they will have (in the Name) to be understood to the Name at the mention of it. And so Bishop Andrew's the Oracle of that opinion understands it, yet hereby is not the Person of Christ properly denominated, because so the exposition refers the whole bowing to the Name, none at all to the Person, and themselves confess, that to bow to the Name, and not to the Person, is Idolatry. But they say, it is done to the Person, by bowing to the Name. I reply. (to pass by the censure of such a kind of worship; for so saith Bishop * In his Works Pag. 245. Babington, an Idolater may excuse his Idolatry by this distinction of concomitancy) What they say is one thing, and how they expound the Text is another, according to their exposition of the Text, they cannot make that sense of it, except they add to the Text, so that according to their own grounds, they must make the worship either vain or Idolatrous. No marvel therefore that that judicious and learned Dr whitaker's reckoning up sundry absurd interpretations, In his Answer to Sanders demonstration concerning Antichrist. which the Papists make of the Scriptures, concludes with this their interpretation of this Text, from whom our superstitious-Jesu-worshippers had it, as the most absurd and grossest of all; and no marvel that famous Bishop * In his Works Pag. 245. Babington, censures such to be justly given up of God to delusions, to believe lies, because they will not search for truth. Now I come to handle sundry Arguments against bowing at the Name Jesus. SECTION VI. EVery true interpretation of a Text, especially an obscure Text, must be warranted by Scripture, speaking of the same matter, or in the same phrases. But to affirm that the Name Jesus in the Text of Phil. 2. 9, 10. is the Name above every Name, not only created but divine, and that therefore we must bow at the sound of that Name, is not warranted by any correspondent Scriptures, speaking often of the same matter: Or to expound these phrases, Name above Names, made or given, to be the advancement of a naked proper Name above such Names, or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Name of Jesus, to be the Name Jesus, or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the Name, to be at the sound of the Name. None of these expositions are warranted by Scripture, speaking often in the same phrases. Ergo. Not one of these expositions which these superstitious Jesu-worshippers make the ground of their opinion and practice, is a true exposition. Let the Minor be disproved if it can. The Major is proved from Rom. 12. 6. If any prophecy, let him prophesy according to the proportion of faith. So 2 Pet. 1. 20. No Scripture hath any private interpretation. It is an infallible rule set down by Divines for the understanding of the Scriptures. Thus saith learned Zanchius; Zanchius de Scripturâ, Pag. 422. Altera interpretandi Scripturas regula est, &c. Another Rule, saith he, of interpreting the Scriptures, is a diligent and accurate comparing of the Scriptures, which are of the same thing one with another, that is, that we expound the more obscure Scriptures by those that are more evident and clear; for the Scripture is an interpreter of itself, than which a better cannot be found. Aug. de Doctrinâ Christianâ. And this saith Austin, Non ita esse interpretandum unum locum, ut cum multis aliis pugnet, sed ut cum multis aliis consentiat, We must not so understand one place that it disagree with many others, but that it agree with many others. This then their interpretation above mentioned, agrees with no place, but disagrees with all; it is therefore none of God's Truths. SECTION VII. Whatsoever Bowing is required by the Text, shall be necessarily performed by every creature in Heaven, in Earth, and under the Earth. But Bowing at the Name Jesus, shall not be performed by every Creature in Heaven, in Earth, and under the Earth. Therefore Bowing at the Name Jesus, is not required by the Text. The Minor is plain, for to omit now to speak of Angels, Devils, and dumb creatures, Bowing at the Name Jesus shall not be performed by the most men, for many Nations know not Christ, therefore cannot so bow all their life; famous Churches do not so bow. If this than be the true bowing, I would fain know, how, and at what time they shall perform it, that in this life perform it not. To deny the Major is absurd; for the Text is plain, that Christ is advanced to so high a Name, that every creature should bow to him in that name. 2. It is such a bowing, as there is also a demonstration that Christ is Lord, therefore if any creature shall be exempted from the bowing in the Text, Christ should not be their Lord, which would be derogatory to Christ's honour, and contrary to evident Scriptures; as, Mat. 28. 19 where all Power is given Christ, in Heaven, and Earth. And Heb. 1. 2. where Christ is called heir, that is, Lord of all things. Whereas then some answer that though every one shall not bow at the Name Jesus, yet every one is bound to do it, they ought to perform it. I reply, if that bowing be the duty of the Text, every one of necessity must and shall do it. To affirm then, that the duty of the Text should be done of all, though it shall not, is all one as to affirm that Christ should be Lord of every creature, and it behooveth him so to be, though he shall not. If then bowing at the Name Jesus shall not be performed of all, it is manifest, it is not required by the Text; for all Expositors hold generally, that the Text shall willingly or unwillingly be fulfilled of all. SECTION VIII. Whatsoever Bowing is required by the Text, shall be performed by every creature at the day of Judgement. But bowing at the Name Jesus shall not be performed by every creature at the day of Judgement. Therefore bowing at the Name Jesus, is not required by the Text. The Major is confirmed by evident parallel Scriptures, as, Rom. 14. 10, 11. Why dost thou judge and condemn thy brother. We shall all appear before the Judgement seat of Christ: As it is written, Every knee shall bow to me, and every tongue shall confess to me. So Heb. 2. 8. The Apostle affirming there, That all things are put in subjection to Christ, yet saith, We do not yet see all things put under him, that is, perfectly, which perfection shall not be till the last day. The Jews shall then fully be subject to him, that now scorn him. Infidels shall then perfectly be subdued to him, that now know him not. Devils and Reprobates, shall then feel their fullest destruction. * 1 Cor. 15. 26. Death shall then fully bow, being overcome in regard of the Saints, and it being in its fullest vigour in regard of Christ's enemies. The Saints shall then wholly bow, yielding themselves perfectly to the honour of Christ, which now they cannot do by reason of corruption * Rev. 20. 13. Hell and the Grave, shall then bow by yielding up their dead. But what need I further illustrate this Truth, it is generally acknowledged by the most and best expositors, both ancient and modern. Confessed also by the Champions for bowing at the Name Jesus, as * Serm. on Phil. 2. 9, 10. Bishop Andrew's, and * Page 48. Mr Page, who in his Treatise of Justification of Bowing, understands the Text of the general subjection of all Creatures to Christ at the great day of Judgement, and is forward to allege many Authors for it, as Theophilact, Anselm, Aquinas, Illyricus, Hunnius, and Hyperius, Salmeron, Zanchius, and Estius, and tells us that he could cite twice as many more, if he pleased. The Major therefore is undeniable. For the Minor, I never read any yet in Print to affirm, that we shall all bow at the Name Jesus at the day of Judgement. Master Page indeed coasteth towards it, but speaks not out plainly. For thus he answereth the Argument taken from the day of Judgement: * justification of Bowing, Pag. 95. & alibi. Though all shall be subject to Christ then, yet shall not we be subject before we needs must? and declare our subjection by our bowing at the Name of Jesus; for subjection doth not exclude but include bowing. It shall be true of all knees then, but it must be verified of some knees now. I agree with him in this, that there is a present equity of the Text: I consent to Mr Calvin, who saith, that though the kingdom of Christ be not perfect till the day of Judgement, yet it is begun already, and increaseth daily * Regnii Christi crescit in dies, perfectio vero non constabit ante ultimum diem. Calv. in Phil. 2. 9, 10. . Christ hath now all things under his feet, and all Creatures are at his Rule and beck, and must and shall fulfil, not their own will, but the will of Christ, though they shall not be perfectly subdued till the last day. But yet Master Pages inference is not to the purpose, for to affirm that because we must be all subject to Christ at the day of Judgement, therefore we must declare our subjection by bowing at the Name Jesus; is all one as to affirm, because servants must be subject to their Masters, that they must show their subjection by bowing at their Master's Name; or because wives must be subject to their husbands, therefore they must make a curtsy at the Name of their Husbands. But if Master Page will speak to the purpose, he must say thus; Because all creatures shall declare their subjection by bowing at the Name Jesus at the last day, accordingly we must now witness our subjection. This inference is right, if he can prove his ground; but that lies upon the proof: Of necessity our present bowing must be according to the future; the parts must be according to the whole; the perfect bowing must regulate the imperfect; therefore if bowing at the Name Jesus shall not be performed at that day, it concerns none so to bow now. Some to whom I have put this Argument, and finding it too hot for them, stand to it to affirm that bowing at the Name Jesus shall be fulfilled at the day of Judgement, but they cannot prove it otherwise than by seeking shelter at this Text. Affirmanti incumbit probatio. If any such assertion shall ever come in Print, I am confident that every judicious Reader will smile at it, if not grieve to see the wilfulness of such men, that rather than they will yield to the truth, will justify such dangerous Paradoxes. I will therefore by God's assistance encounter with it, and I think I shall upon better reasons disprove it, than they can ever prove it. First, There is no Scripture for it, and it is in no wise to be imagined, that so many clear Scriptures speaking so fully and plainly of the Judgement-day, and of the deportment of those that shall then appear, should say nothing of this ceremony of bowing at the name Jesus, if it were then to be done. Secondly, To what end shall the Name Jesus be sounded out at that day, that all shall bow at the sound of it? When he shall then appear in his most glorious Name of Power, and Glory; when he shall not come as a Jesus to the most that shall then bow, but a Lord to all, and so shall all call him. Mat. 25. 37. 44. Thirdly, It is absurd to imagine that the Holy Ghost would describe the perfection of Christ's kingdom, only by such a gesture as a child can perform at the mention of his Father. Fourthly, On Phil. 2. 9, 10. Bishop Andrew's the late Father of the corporal bowing at the Name Jesus, will confute it by a saying of his. He is exalted, to whose Person knees do bow; His Person is taken out of our sight, all that we can do, will not reach to it, but his Name he hath left behind him to us, that we may show by our reverence and respect to it, how much we esteem him. If then we must now bow to the Name, because the Person of Christ is out of our sight; than it follows that when Christ shall manifest his Person, there will be no time, or place, for bowing at the Name. (But by the Bishop's reason, seeing he acknowledgeth the fulfilling of the Text at the day of Judgement, it will follow that Christ shall send out his Name at that day, to have it sounded out, that all should bow at it, and not come himself in Person, or else if then he come in Person, he must leave his Name behind him, and so the duty of the Text shall not be fulfilled. Again, It is very absurd to affirm that our worship will reach to the Name, but not to the Person of Christ; for shall veneration and honour reach to a bare Name as it is sounded out by the breath of man, who is less than nothing? Isa. 40. 17. And can no worship reach to the Person, who besides that he is in the glory of the Father in the heavens as man, also is everywhere present by his infinite deity, and especially present in and among his Saints by his Spirit?) Names be signs, and a kind of images of things or Persons represented by them. An Idolater bows to an image, which he doth see, because he deems that it represents unto him the Person, whom he adores, which he cannot see; whereas if the Person were present before him, he would never bow to the Image. The Name Jesus is as it were the sign or image of our Saviour, it would be therefore worse than Idolatry itself to bow to Christ's image efore his own face. If any shall yet infer, that though all other Scriptures say nothing for the bowing at the Name Jesus at the Judgement day, yet it is enough that it be specified in one Text, as (viz.) in this present Text of Phil. 2. 9, 10. I answer, It is utterly against reason to imagine, that if bowing at the Name Jesus were to be done at the Judgement day, that the Holy Ghost would omit to specify it in so many clear places, treating of the Judgement day, and would set it down in an obscure Text (that treats not plainly of the Judgement day, but as it must be enlightened by other clear Scriptures) and that in such words, and phrases, that are different in sense to all those words and phrases in other Scriptures, though often therein used. Oh! It highly concerns us in season to provide oil in our Lamps, that we may meet Christ with comfort at that great day, and not to be like children, Bish Babington in his Works, Pag. 246. (as Bishop Babington well notes) playing with letters, and syllables, and adoring Titles with that honour, which is due to the Person. It is Satan's Policy to exercise men with trifles, that he may steal away their hearts from that which is necessary, as woeful experience proves too true in such as are addicted to this will-worship. To this I will subjoin two other Arguments. Whatsoever bowing is required by the Text, shall not be fully perfected till the day of Judgement. But bowing at the Name Jesus may be fully perfected before, for many can now make a perfect low courtesy at the sound of that Name, even almost to the ground. Ergo. Bowing at the Name Jesus, is not required by the Text. * The bowing which the Saints shall perform at the day of judgement, is their perfection, for then the image of God shall be perfectly restored to them. Hence it will follow, that if bowing at the Name Jesus be that bowing, seeing the Saints in this life must strive toward perfection, that all their striving must be, how to make the fairest curtsies at the Name Jesus. Whatsoever bowing is required in the Text, is already begun by every creature, as I have proved before. But corporal bowing at the Name Jesus, is not practised in the least degree by the most of the creatures. Ergo. This bowing is not required in the Text. SECTION ix.. Whatsoever exposition of a Text will infer an inequality of worship between the three Persons of the trinity is false. But so to expound the Text, as beforementioned, will infer an inequality of worship between the three Persons of the trinity. Ergo. It is a false Exposition. The Major is plain, because the three Persons being coequal, aught to have a coequal worship, agreeable to John 5. 23. Every one must honour the son as they honour the Father. The Minor is plain, for they by their exposition of the said Text of Phil. 2. 9, 10. do infer a bowing at one of the Titles of the son, which they do not practise at the Titles of any other Person. The answer given to this reason is twofold. First they affirm, that they worship all alike in Spirit and Truth, and that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, translated (even as) in John 5. 23. doth intend only a truenes of worship, not every way an equal correspondency. I reply, that the Persons being equal, must have an equal worship; and the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, must be there taken for the selfsame worship in likeness and kind, because praise and glory and honour is due to God, Rom. 11. last. If to God, then to every Person in Trinity, because every Person is God. We are to serve God with our bodies, as well as with our souls; outward honour is true honour as well as that which is inward. If then all honour both outward and inward be to be done to God, not any honour must be performed to one Person, that must not be performed to another; therefore if we be bound to honour the son by bowing at his Name, we are also bound to honour the Father by bowing to his, but if we be not bound so to honour the Father, neither are we so bound to honour the son. For the exposition of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (even as) in John 5. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} inquam i. ●. pari eodem planè honore, quo & omnes patrem honorant, & paulo ante. Zanchius saith thus; Even as they honour the Father, that is, (I say) saith he, with the like selfsame honour plainly, wherewith all honour the Father: and a little before▪ To whom, saith he, an equal, Quibus aequalis imo modis omnibus idem, debetur honor. Zanchius de tribus Elohim parte priore. l. 4. c. 2. p. 93. yea every way the selfsame honour is due. Secondly, They answer, that they do not put a difference between the Three Persons, for by bowing at the Name Jesus, they worship all the three Persons in one, because they cannot be divided. I reply: Though they cannot be divided, yet they may be distinguished, and that in their worship too; else that place of John were to no purpose. Saint Steven calls upon Christ personally, and distinctly, Act. 7. 59 So doth St Paul upon the Father, Ephes. 3. 14. And the distinct Names of each Person, do not personally denote the other Persons; as when I say, I believe in God the Father, I do not in that Article say, I believe in God the son. If then these men say, that they honour every Person alike personally at the Name Jesus, which they must say, if they say any thing, they confound the Persons: For the Person of the Father is not in the Person of the son, nor the Person of the son in the Person of the Father, &c. but the Persons are distinguished: Every Person is in one Divine Essence, and the whole Essence in every Person: Therefore the Name Jesus being a proper Name to the Second Person, and not the Name of the first, or Third Person, cannot denominate, but only the Second Person. And it is plain, that the Name above every Name in the Text, is only proper to the Second Person, because the Second Person only was humbled, therefore the Second Person only received this Name. From whence I agrue, look as the son is personally honoured, so must the Father be. But the son is Personally honoured by bowing at his Name. Ergo. So must the Father be. Or the Father is not Personally honoured by bowing at his Name. Therefore the son must not be so honoured. I grant that the honour of the son, is essentially the honour of all the three Persons, because every Person is the self-same God; according to Joh. 5. 24. But here the Question is of the Persons, not of the Essence: But let us reason from the Essence it makes against them. They that honour the son, as they honour the Father, must so honour the son in the Father, as they honour the Father in the son. But when they honour the Son in the Father, they do not bow at the Name of the Father. Therefore when they honour the Father in the son, they must not bow at the Name of the son; for if they do, how do they honour the son, as they honour the Father. SECTION X. GOD will not require that duty of any of his creatures, to whom he hath not created Power of performance: I say created, to prevent an Objection. But if corporal bowing at the Name Jesus, be enjoined of God to all the creatures, he should require that of the most of his creatures, to whom he hath not created power of performance. Therefore it is none of God's injunctions. The first part of the Argument cannot be denied without blasphemy, by imputing cruelty to almighty God. The second part is also very plain. For what power have mere sensitive and insensitive creatures, to bow at the Name Jesus, as sheep, and oxen, stones, and minerals, trees, and plants; which neither have knees to bow, ears to hear, hearts to understand when Jesus is named. What, shall not these be subject to Christ, till Jesus be named? or shall it be greater then, than at another time? how senseless will this be? The true bowing, which is the bowing of subjection, as I have showed, is already performed in some degree, by all the creatures together at once. But bowing at the Name Jesus, cannot be done by all at once; suppose we understand it only of rational creatures; For how can the Angels, and glorified Saints, understand when Jesus is named on Earth? How can we on Earth hear, when Jesus is named in Heaven? How can those under the Earth know, when Jesus is named in Heaven or Earth? How can those in Heaven and Earth know, when Jesus is named in Hell; or could it be known, were it fit then to bow? Yea, how can we hear, when Jesus is named in another Congregation? But grant it be referred to one particular place, how can it be done? How shall things in Heaven bow at the Name Jesus, when they have the Person of Christ with them, which by Bishop Andrew's assertion, before specified, would be unseasonable to be then performed. How shall deaf men bow at the Name Jesus, who cannot hear it pronounced? What, shall not they fulfil the Text as well as others? Seeing no creature is excepted. Is not Christ Lord of them as well as of others? How shall young Infants bow at the Name Jesus, to whom God's kingdom belongs as to others? How shall things in hell bow at the Name Jesus? To speak first of Devils, which come into our Congregations, how if they had knees, shall they bow at the Name Jesus? These Devils tremble, say some, because of Jesus, but trembling is not bowing. 2. Shall they tremble more at the Name Jesus, than Christ, or Jehovah? It were senseless to imagine it. How shall the damned souls in Hell bow at the Name Jesus? After what manner shall Jesus be named in hell? There is no Church there, no divine service there, which is the place and season, these men say, of this bowing. There is nothing in hell, but blaspheming, what shall they blaspheme, and then bow, if they had bodies? most ridiculous; What shall they not fulfil the Text in hell, and be under Christ's power, until Jesus be named? then they might ease their torment by forbearing the mention of that Name; Seeing in hell they can do nothing but blaspheme, how shall they Bow? The Bowers at the Name Jesus do maintain, Page justification of bowing that when men swear by Jesus, it is no time and place for bowing; yet the worst manner of naming Jesus on earth, is better than the best in hell; therefore there is no time and place for it in hell; yet must things in hell fulfil the Text; therefore it cannot be the meaning of the Text, to bow at the Name Jesus. SECTION XI. THe aforesaid exposition of the said Text, will make us serve God in bondage. Therefore it is an untrue and false Exposition. The Consequent is plain, for Christ hath brought us to liberty, and made us free, Gal. 5. 1. in which freedom we are commanded to stand fast. That it will bring us again into bondage it is plain, for it will tie the service of God to every man's will, be they never so vile, for whensoever Jesus is named by whomsoever, if this exposition be true, we must bow; yea therefore it will bring guilt of sin upon the souls of every one, that shall at any time hear this Name Jesus named, and not bow. By this means Christ shall bring us into greater bondage, than the bondage of the ceremonial Law, from which he delivered his Church. To this I will subjoin another Argument. It will bring the spir't of God into bondage. Therefore it is a wicked opinion. I prove it from John 3. 8. The wind bloweth where it listeth, i. e. The Spirit of God worketh when and where he pleaseth, and not at our pleasure. All the holy actions of a Christian are wrought by the Holy Ghost, therefore by this exposition, the work of the Holy Ghost will be enthralled to the will of every man, yea of vile men also. The answer which they give to this, hath no weight in it; they make use here of this Rule; Praecepta affirmativa, &c. Affirmative Precepts do always bind, but not to all times. Therefore say they, we are not bound to do it but when the Church orders it, viz. In time of Divine Service and Sermons. I reply, this rule holds in those Precepts, the time of performance whereof is not determined in the Word, but it cannot hold in this place; For as these men expound the Text, the time is appointed when this bowing shall be performed, viz. At the mention of the Name Jesus. Therefore it is a sin at any time to name it, or hear it named, and not to bow. God's unlimited Commands cannot be limited, therefore the Church limiting it to a time, could not ground it on God's Command. The Name Jesus is the same Name at one time, or place, as at another. It cannot be proved in the whole book of God, but when God determined a time of doing any thing, but that it bound ordinarily at that time. When a Master shall say to his servant, At my calls you shall answer, and give attendance. When his Master shall call, and he give no attendance, is not he disobedient? Would it be a good excuse for him to tell his Master, That he is not bound to wait upon him, but only at the Table? So if God shall say; At the sound of the Name Jesus you shall bow; when they hear it often mentioned, and will not bow, do they not break God's command? Will it be a tolerable excuse to plead, that they are not bound to do it, but only at Church. When Nabuchadnezzar made a Decree, Dan. 3 that at the sound of the Cornet, Sackbutt, &c. all should fall down and worship, did not he intend, that this command should bind at all times, when these Instruments should be sounded out? And did not the people of the Land judge Shadrach, Meshach, and Abednego, to be transgressors of the King's commandment, when having heard the sound they did not bow: So if God should say, At the sound of the Name Jesus, you shall all bow. It is a manifest breach of the commandment, when at any time it is heard, and no bowing performed. Therefore when God's commandment is plain, and unlimited, and they say, the Church must limit it, they give the Church authority over God's Word. They cannot deny but they must be always internally reverent at the Name Jesus, according to the third commandment, which enjoins inward reverence at all times, when we mention any of God's Titles, or else God's Name shall be taken in vain. If then expression of outward reverence at the Name Jesus, be also God's command, it must be performed at all times when it is mentioned, or else the Name Jesus will be profaned, unless they will have the Precepts of the gospel less obligatory and binding, than the Precepts of the Law. They may therefore with as good reason affirm, that we are not bound to be internally reverent at all times, when we mention the Name Jesus, or any other divine Titles, but only in the Church, as not to express outward reverence at all times when the same Name is mentioned, but only there. Secondly, I reply. If we are not bound to perform the duty of the Text, but by direction and command from the Church. By what authority shall the damned in hell do it, who must yet fulfil the Text as well as we? there is no Church-government in hell, or will they have them do it by direction from the Canon; into what unspeakable snares do these men run into by this opinion? * Surely Devils and reprobates will be beholding to these men, if they can make their opinion good, for unless they should fulfil the Text they should not be damned, and they have no canon to make them to do it, and they are very fools if they will make a Canon t● damn th●●●selves. Again, they make the Church a perpetual Person, and the duty never to be ended by this their exposition; For these two clauses, of bowing the knee, and confession with the tongue, that Jesus Christ is the Lord, are coupled together by a conjunction copulative, as duties to be done together, both must be done in the Name of Jesus; Therefore as they understand (at the Name Jesus) and understanding bowing the knee plainly, and properly, they must of necessity understand confession with the tongue, that Jesus Christ is Lord plainly also, and literally. See then what work they will make of it. The Naming of Jesus, will call for a bowing of the knee at the sound of it, & also at that time a vocal confession with the tongue, that Jesus is the Lord. In which confession, Jesus being again named, will call for a new bowing & confession, and so it will come over and over again, never to be ended: this snare they cannot possibly avoid by their so expounding the Text. SECTION XII. Whatsoever Exposition of a Text shall diminish, weaken, and Eclipse the Glory and Majesty of Christ's kingdom is false, blasphemous, and abominable. But the aforesaid Exposition doth so. I will prove that it doth in sundry respects. First, When we understand Name above every Name, for the Power and Dominion of Christ over all creatures, and things; by this Exposition the high dignity of Christ, specified in these words; God highly exalted him; is amplified, and enlarged; and thus it answers other Scriptures, as Ephes. 1. 20, 21. where in the twenty verse, the high honour of Christ is set down in these words; He raised him from the dead, and set him at his right hand in heavenly places; which words answers to these words in Phil. 2. 9 God highly exalted him. Then it follows, vers. 21. Far above all principalities and powers, and every name that is named; which is a farther amplification of Christ's Honour: and fitly answers this phrase in Eph. 1. 21. God gave him a Name above every Name. Again, This answers patly to Daniels advancement, who was a type of Christ, Dan. 2. 48. Where it is said, that the King made Daniel a great Man, and gave him great gifts; which is as much as if he had said according to the words of Phil. 2. 9 He highly exalted him. Then it follows, that he made him Ruler over the whole Province of Babylon, and chief of the governors of all the wise men in Babylon; which is an amplification of Daniels honour, and it is as much, as if it had been said, he gave him a Name above all the Names of the wise men in Babylon. On the other side: By understanding Name above every Name, for the title Jesus, the honour of Christ is rather diminished; for they give him in effect no Dominion and Power at all; for his proper Name Jesus, which others had as well as he, doth not properly denote Power and authority; but his Power consists in his command and dominion over all, as he is King of Kings, and Lord of Lords, Rev. 19 16. Secondly, The Text according to the true meaning thereof, makes Christ Lord of every creature, from whose government and dominion, none can be exempted. The other Exposition robs Christ of the honour and duty of the most of his creatures, which cannot possibly perform their duty to Christ, as they understand it; as I have proved; so that it makes Christ Lord but of a few of the Creatures, who is Lord of all. Thirdly, The Text truly understood gives to Christ the honour of every knee. Christ will have all the abilities of every part and parcel of every creature to bow to him: every knee of every faculty of the soul, and part of the body must bow: he will be honoured with all our strength. Now whereas Christ will have all knees, they give him only by this exposition, the knee of the body properly so called, or a low courtesy, and no more. * A mighty purchase indeed Christ shall have obtained by this exposition, after his extreme humiliation and suffering, to have nothing but a ceremony done him at the mention of his Name, as these men call it, & distinguish it from a substantial and necessary duty. Page justification of bowing. pag. 6. 7. If it be a ceremony to us, it is also a ceremony to all the creatures: no marvel then if these men affect ceremonies so much, seeing they by their doctrine do make every creature, yea all Angels and glorified Saints, to be altogether in practising a Ceremony. Fourthly, The Text in the true meaning thereof enjoins the bowing therein at all times and places: every creature will they nill they are subject to Christ, and we are bound to bow continually all our strength, all our gifts and endowments, all our natural and spiritual abilities, as faithful servants to the will, dominion, and pleasure of Christ our highest Lord. The other exposition ties this duty not to every place, but to one place, viz. The Temple; and not at all times, but only one day in a week ordinarily, The Lord's day, and not at all times in the said day, but only then when Jesus is named, which amounts in all but to a few minutes in a week; So that they will make Christ Lord but for a few minutes in one day of a week: It is a poor honour that they will allow to Christ from this Text, and indeed, it is all that the most of them can afford him, or are willing to give him, allow him two or three curtefies once in a week, and all their time else dishonour him by their scandalous lives. Fifthly, Whereas Christ is Lord and King, especially of his Church, which amongst men are only his true and faithful subjects, for whose sake he will bring down all adversary Power; this their exposition robs Christ of his true Subjects, and thrusteth upon him, for the most part, the members of Antichrist. For the most famous Divines of all times, and of all Churches, are against the said exposition. The best Churches and Christians, because they understand God's Word, practise it not, and who do practise it as a duty of the Text, (a few simply mislead only excepted) but a sort of ignorant, superstitious, lewd scandalous persons, or mere men-pleasers, and servers of the times; which are enemies to Christ, yet this opinion forceth these on Christ, to be his true subjects, and thrusteth going his own people, purchased with his blood; and what an unspeakable indignity is this to Christ? * If a ceremony be the sole honour due to Christ by this Text, & done him only generally by such as these, surely than God hath highly advanced his son to a very great purpose. Sixthly and lastly, The opinion of these men deprives Christ of his honour and glory at the great day of Judgement. For. 1. It puts no difference between his kingdom now begun, and his kingdom made perfect; for by their exposition of the Text, they cannot avoid it, but that they must make the bowing at the Name Jesus, to be the true bowing at the great day of Judgement, as I showed before. And 2. What an abasement will this be of Christ's honour at that great day: For whereas he shall then appear in his great and glorious Name of Power and Glory, accompanied with his mighty Angels in flaming fire, 2 Thes. 1. 7. who shall then yield unto him their fullest service and subjection, which is the bowing, that they shall willingly perform unto him at that day; To the end that he may make all his enemies to tremble, that they shall lick the dust, and become his footstool, give them a full and final overthrow; thrust them into the bottomless pit, which is the bowing in the Text, which they shall perform to Christ against their wills; and that he may wholly free his Saints from the corruption of their natures, and renew them perfectly, according to his image, and reward them with everlasting bliss and happiness, which is the bowing that they shall willingly yield unto him; Rom. 8. 22. and that he may renew the creature, which now groans, and travaileth in pain by reason of man's sin. This their exposition makes it to be nothing else but a * Seeing these men hold it not necessary to obey the Text, but by direction of a Canon. I wonder what they will do for a Canon to command the Ceremony at the day of judgement. Ceremony, a corporal bowing at the title Jesus, which will be a poor honour to Christ, a poor affrightment to his enemies, a poor advancement to his Friends. It will make this glorious day of the Lord, to have no glory in it; yea, it will make Christ's kingdom in the height and perfection of it, to be but a ridiculous mock-kingdom; such a kingdom in effect as his enemies ascribed to him, Mat. 27. 29. Who plaited a crown of thorns, and put it on his head, and bowed the knee before him, and mocked him. Yea these in some sort deal worse with him than they, for they dealt thus with him in his extreme humiliation; but these do it in the greatest height and perfection of his kingdom. This opinion therefore darkneth, diminisheth, yea overthroweth the kingdom of Christ, therefore it is a blasphemous opinion, not to be endured. SECTION XIII. THe bowing at the Name Jesus, is neither typified nor prophesied of in the old Testament, therefore it is no way probable, that it is a due honour to Christ in the new Testament. The Consequent is proved by these places, Act. 10. 43. Act. 3. 24. What is there any thing material concerning Christ, but it was foreshowed? Yea, Mat. 5. 18. the Law hath jots and Titles concerning Christ; small matters of him were foretold; Hos. 11. 1. as his flying into Egypt; his bringing up at Nazareth; Mat. 2. 23. his birth at the town of Bethlehem; the soldiers casting Lots for his Garments; Mich. 5. 2. the not breaking of his bones. But this honour in the Text, Psal. 22. 18. is the honour of Christ's kingdom, which indeed is foretold according to the true meaning of the Text, Num. 9 12. as Psal. 2. 8, 9, 10, 11, 12. Is. 45. 23. But whereas all other honours concerning Christ, both external and internal, are foretold, corporal bowing at his Name is not foretold: and seeing jots and titles concerning Christ are foreshowed, and bowing at the Name Jesus (if it were the Evangelical honour of Christ) not foretold, it would lay an high imputation on the majesty of God, and impute that crime to God's charge, that our Saviour justly laid to the charge of the Pharisees, Mat. 23. 23. Who tithed Mint and Cummin, and neglected the weightier matters of the Law. SECTION XIV. THere is no example for bowing at the Name Jesus in the whole New Testament, therefore it is not probable, that it is a commanded duty. The consequent is plain; for what necessary duty is there, but there is sufficient light in Scripture, that it was practised. We read of the often meeting of the Church together in the New Testament, of their Prophesyings & Prayers, with the several gestures of them; but there is not the least intimation in the Scripture, that ever bowing at the Name Jesus was practised. As there must be offences for the hardening of the wicked, so God will have Examples for the benefiting of his people, Mat. 18. 7. and for the leaving the wicked without excuse. The Apostle saith 1 Cor. 6. 2. That the Saints shall judge the world, that is one way of their judging of them by their virtuous examples. God was ever mindful, that there should be examples, John 13. 15. Phil. 2. 5. 1 Thes. 1. 7. 2 Thes. 3. 9 1 Tim. 4. 12. The Apostle having spoken Heb. 11. of the faith of God's Worthies, and of the singular fruits thereof, concludes Heb. 12. 1. Seeing there is such a cloud of witnesses, let us run with patience the race that is set before us. There are a cloud of witnesses for other duties, not one witness for this bowing; What, will God have us run in other duties, and stand still in this, it is impossible, if it were of his appointment? Seeing then there is neither example, nor show of example in the whole book of God, for bowing at the Name Jesus, it is a strong convincing Argument, that it is none of God's appointment. SECTION XV. THis opinion and practice was not known in the purest of ancient times, yea it was not known within seven hundred years after Christ. I might go yet a great way further, as some do. It is the usual wont of these men, to boast, that generally all the Fathers are on their side, whereby they deceive poor simple souls. But they must not think to carry it away with big words of ostentation, but they must prove what they say, and not bring halting proofs, On Phil. 2. 9, 10. but full to the purpose. Generally, saith Zanchy, the Fathers do understand the Name above every Name, either of the Name of God, or the Name of the only begotten son of God, and some of Christ's Glory; how then could they expound the Text, as these men do: If three or four Fathers may be brought to make the Name Jesus the principal Name; which are either not the most ancient, or most orthodox; they are nothing to the general stream of the other, more ancient, or more orthodox, that do not make the Name Jesus the principal Name: Yet these three or four as Master Page confesseth, do not say that adoration must be done at the sound of the Name Jesus; yea he affirms, that there is no full authority for bowing at the Name Jesus from the Fathers. Some Divines do conjecture, that this custom was brought up first to testify Christ's divinity against Arrius, but they neither prove it, neither can they; and if it were so, it overthrows these men's grounding it upon the Text. The best instance, which these Bowers bring from the Fathers, is that of S. Jerome, whom yet they do pitifully wrest. This Father commenting on Isa. 45. 23. showeth that this Text is now fulfilled in Christ. For, saith he, Moris est Ecclesiastici Christo genu flectere, It is an ecclesiastical custom to kneel, or bow the knee to Christ. But Jerome speaks of Christ, not Jesus. He doth not say, that this kneeling or bowing should be done at the name Jesus. It is also the manner of Christians to bow to God, do they therefore bow at the Name God. And indeed what Jerome saith is now verified by every true Christian, who humbly pray to God in the name of Christ, and is not this to bow to Christ? Now that Jerome consents not unto them it is plain; for when he entreats on Phil. 2. 9, 10. the place in controversy, he saith there no more but this, according to the judgement of other Authors, that all Creatures should adore Christ: An evident Argument that Jerome was not of these men's opinion. The truth is, the Fathers are wrested, not one is for them. If any one in answer to this Argument will produce Fathers, I pray them to produce them to say, not only that the Name Jesus, is the Name above every Name, but also to say, that by bowing in the Name of Jesus, is meant bowing at the mention of the Name Jesus; If they bring none to speak thus full, let them spare their labour, for otherwise their Testimonies will halt, and not be worth a rush. SECTION XVI. THe Visitors at their Visitations in the late crazy days, though then they grounded the bowing at the Name Jesus, not only upon the Canon, but also upon the Text of Scripture; yet did at that time give leave to some Ministers, that scrupled the sole bowing at the Name Jesus, (though it was very unwillingly granted) to bow at other Divine Names, so they would bow at that, and not only so, but at that time they used veneration, and suffered it to be done at human Names. For at the metropolitical Visitation at the cliff by jews in Sussex, in the beginning of July 1635. The Visitor entering into speech of the Lord Archbishop of Canterbury, as soon as ever he named William, he put off his hat, and the greater part of the Ministers than present made low obeisance: This is true, and thereof there be many witnesses. I contend now, that this toleration, and this practice, doth contradict this opinion of bowing at the Name Jesus. As for the second instance, if any now shall distinguish between divine and civil worship, and affirm that this was but civil worship. 1. I reply, I could question the distinction * See Master Gurnay Vindication of the second commandment, from Pag. 54. to 107. , but though I should grant that this distinction may be admitted elsewhere, yet cannot it be admitted here; for if the Name Jesus, be the Name above every Name in the Text, it must have proper relation to Names and Titles; then if the honour of the knee be the advancement of the Name Jesus above other Names, no honour of the knee whatsoever, may be performed to any other name; for then how shall the advancement of the Name Jesus above other Names appear. Again, Though it should be granted that the civil worship of the knee may be given to the Names of men, which yet is not to be granted upon these men's grounds, yet no divine worship of the knee, upon the said grounds can be given to any name whatsoever. Therefore no Names of God, besides the Name Jesus, can be adored with the worship of the knee. For whatsoever is divine, is only capable of divine worship. Then, if any other Divine Names may be indifferently bowed unto, they giving the pre-eminence above them all to the Name Jesus, it is a plain contradiction, for than they make them as high, and as honourable, as the Name Jesus. But if other Names of God besides the Name Jesus, shall not be bowed to; as these superstitious Jesu-worshippers never do, by their bowing at or to the Names of men, it cannot be avoided but they give the pre-eminence to the Names of men above the Names of God, which shall have some honour done them, all the honour that they are capable of, but the Names of God shall have none at at; for bowing the knee in the Text, doth denote pre-eminence. To conclude, if all Divine Names may have divine honour done to them, when they are named, and human Names have civil honour done to them, call it what you will; Jam sumus ergo Pares, what prerogative or super-eminency of honour shall the Name Jesus have above other Names. Then the Text of Phil. 2. 9, 10. as these men understand it, shall stand but for a cipher; For if all Titles both divine and human, be of themselves capable of the honour of the knee, then was the Name Jesus capable of this honour, if it had never been advanced. To what purpose then did God so highly advance it to receive this honour. If any shall yet object, that though God have advanced the name Jesus above every Name, that every knee should bow to it, yet other Names may be bowed unto, because the bowing of the knee, which is due to God, who is Lord of all, and so to every Person of the trinity, is also allowed to be done to men. I answer, 1. No Text puts difference between the Persons of the Trinity, but they say that the Text of Phil. 2. 9 puts difference between Names, in preferring the Name Jesus above other Divine Names. Therefore upon their grounds, Divine Names must not be honoured alike, (though the Persons of the trinity must) because, say they, the Name Jesus is above them all. Gen. 41. 43. 2. God hath commanded the bowing of the knee to be done to men, Gen. 33. 3. 2 Sam. 18. 28. 1 King. 1. 16. and there be examples for it in Scripture. But he hath nowhere commanded bowing of the knee to be done to Names, either divine or human; neither be there any examples in Scripture, that either the one or the other was ever practised: Therefore if it be true, as these men say, that bowing at the Name Jesus is God's command to be done to it upon so special a reason, that it is the Name above every Name, there being no command, or example of bowing at any other Name besides, nothing can be more certain, but that the Name Jesus is selected and culled out among all other Names, to have the honour of the knee peculiarly to be done to it. Therefore to give this bowing to Divine Names is evil, but intolerable presumption to give it to the Names of men; for this cannot be done without horrible profanation of the Name Jesus. This will necessarily follow, if bowing at the Name Jesus be grounded upon the said Text. SECTION XVII. THis exposition of the said Text, will bring a scandal upon the Church of England; for though an injunction passed in the days of Queen Elizabeth, to authorise this Ceremony, and a Canon was made for it in the beginning of King James his reign, (though the words of the Canon are not plain for it) yet was the execution of it generally neglected. No man was urged, or compelled to it. The learned Worthies of our Church were suffered to confute this exposition of the Text as a Popish error, as Bishop Alley, Bishop Babington, Doctor Airy, Doctor whitaker's, Doctor Fulke, Doctor Willet, with sundry others. Yea, those Ministers that were suspended for Ceremonies, were never called into question for this. Yea Master * Eccl. Polit. li. 5. sect. 30. Hooker, pleading for our Ceremonies, calleth bowing at the Name Jesus, an innocent harmless Ceremony, which none, saith he, is constrained to use: It appears that by his judgement none ought to be compelled to it. But the governors of the Church have constrained Ministers all along for the most part to use the rest of the Ceremonies; but the other was generally neglected, and not urged, till the days of this late Archbishop. Therefore if this be a duty of the Text, it will accuse the Church of England of gross hypocrisy, in urging mere Ceremonies, and neglecting to urge a necessary duty: It would be a preferring of her own traditions above God's commandments: It would make then, that the Church failed in sincerity, till this late Archbishop came. SECTION XVIII. LAst of all, I may bring this as a reason against them; the most of them, and some also of the chiefest of them, that ground it on the Text, yet hold their opinion very uncertainly: they pass to and fro betwixt the Text and the Canon: When they think that the authority of the Canon is not altogether sufficient to make the people to practise it, they flee to the Text, and when they are afraid that the Text will not bear it, they flee to the Canon. And if this be not halting between two opinions, for my part, I know not what is. I will instance but in one; Master Page in his Treatise of justification of bowing at the Name Jesus, doth confess, that when he first went about that Treatise, he did not think that it could be so directly proved from the Text; a plain evidence that he went about it doubtfully; for he was to encounter with an Antagonist, that held it no duty of the Text; and would he go about to contradict him, when himself was fearful that the Text would not bear it; but he affirms that when he had read Bishop Andrew's on Phil. 2. he could not but condescend to his * Page justification of bowing, P. 4. opinion; yea though he brings many Arguments, such as they are, to prove it a duty, yet thus he closeth with his Antagonist; Though I am not so peremptory, saith he, that it is a duty of the Text, as you are it is not; nevertheless, if the Text fail me, I will ground it upon the authority of the Church. Yea throughout the whole Treatise, he is content with any testimony or proof from any author, that may give the least signification that it is but a thing indifferent, yea which is to be noted, that those Authors, that are evidently against him, and understand bowing the knee in the Text, of subjection; because they say that this subjection is signified by bowing the knee, he takes to be for him; he may as well affirm, that because Kings and Rulers are commanded to be subject to Christ, Psal. 2. 12. which subjection is signified by the word kiss, therefore they are bidden in an express and literal way, directly and plainly to kiss Christ. A strange thing, that a man should write so largely as he doth, and yet not be sure of his own grounds; what is this but to ensnare the Consciences of his Readers, to make them practise a duty, yet they shall not know upon what ground they practise it; they shall not know whether they obey God's commandment, or man's only. To state and preach this opinion so uncertainly, as many Ministers have done, what is this but to bring upon the consciences of their people a necessity of sinning, and so great peril of damnation; for whatsoever is not of faith is sin, Rom. 14. 23. I say to all these men, as Eliah said to the worshippers of Baal, 1 Kings 18. 21. Why do ye halt between two opinions? If God be God, follow him, but if Baal be he follow him: So I say, If you will ground this bowing upon the Text, follow that, or if upon the Canon, follow * Though they have no fast footing upon either. that; you cannot ground it upon both, and yet make it a thing indifferent; for if you ground it on the Text, you must make it necessary, and always, and at all times, and places, continually to bind. PART II. Wherein are Answers to Reasons pretended for bowing at the Name Jesus, from Phil. 2. 9, 10. SECTION I. OF all the Reasons that I have hither to met with, I profess, I have not found any one that is truly grounded upon the Text, or any other correspondent Scriptures, but merely upon the fantasy of the brain. Only there is a show of a proof by reason that In the Name, is translated at the Name, which they press upon their People in this wise; The Text, say they, is as clear as the sun for this practice, doth it not say expressly, At the Name of Jesus every knee shall bow? Can there be any thing more plain? * There is a great difference between these 2 phrases, In the name of Jesus, which is the Power of Jesus, and at the Name, or appellation Jesus, as there is between these two, In the Name of the King, that is, the King's authority, and at the Name King. I have already answered this, therefore I will be silent now; only here I seriously admonish these men, to unteach such vain doctrines. I answer them, there is nothing more obscure and senseless, than such an Interpretation; making In the name of Jesus, to be meant at the mention of the Name Jesus; for I have proved before, no Scripture can warrant this Exposition. But if they will needs have it so meant here, I will produce a Text that may make as much for adoration at God's Name, as this Text for the Name Jesus, Psal. 63. 4. Thee will I bless while I live, I will lift up my hands in thy Name: What Name this is the first Verse shows, it is God's Name; If then In the name of Jesus be meant at the naming of Jesus, what reason can be given why In the name of God, may not as well be meant At the naming of God. If then by this exposition we be bound in the one place, to bow the knee at the naming of Jesus, we are as well bound by the other place, to lift up our hands at the naming of God, But if it be not meet so to understand the Psalmist in the one place, it is not meet so to understand the Apostle in the other place. For the translation, though I do not question it, yet in my poor judgement, if it had been translated In the Name, as it is in the original, the same phrase being never translated at the Name in any other place of Scripture, but in this place only, (though in as hard places as this) it would have prevented that great offence which ignorant men have taken by it for the practice of this will-worship, and much restrained superstitious Teachers from pressing it upon the consciences of their people, by reason of this translation. But certainly such Teachers have much to answer for, for teaching such doctrine, when they cannot but know, that no Scripture will bear them out in such an Exposition. SECTION II. Another Reason is this. THe Name Jesus, Zanchius on Phil. 2. 9 say they, was the most despised and contemptible Name. Page justification of bowing, pag. 42. Therefore God will have it honoured, when it is mentioned, above other Names. I answer; Jesus Christ the great Rabbi and Doctor of his Church, hath nowhere taught them to reason so: The Text cannot with any sense bear this Reason; for as I have showed before, the Apostle argues from the humiliation of Christ's Person to the advancement of his Person; not from a Name to a Name. The Apostle doth not say, that the Name Jesus was humbled, therefore he doth not mean that the said Name was exalted. Therefore because it hath no light from God's Word, this answer might be sufficient: but because it is a reason much relied upon, and ignorant men that know little else, have learned it exactly from their Teachers, I will encounter with it, and make it manifest, that there is no strength or soundness in the said reason. First than I deny the Antecedent; The Name Jesus did not suffer above other Names; It cannot be well proved, that this Name suffered at all; For no man denied Christ this Name, but both enemies and friends gave it him; It was the Person, not the Name that suffered; neither did Christ suffer for this Names sake. When Joseph and Daniel, Types of Christ, were abused and persecuted, can any say, that their proper Names suffered, neither can it be truly said, that the Name Jesus properly suffered, when Christ himself suffered. Their main proof of this Reason they produce from John 19 19 Where Pilate set up Christ's title over his head upon the cross, Jesus of Nazareth the King of the Jews: This, they say, was done to him in scorn; so that his Name Jesus was made an execration say they. I answer, It cannot be proved that this Title was set up at all in scorn. Judicious Mr Calvin on that place, is of another mind. For thus he saith; Pilati consilium fuit, &c. It was Pilate's policy saith he, that he might revenge himself of the Jews, who by their obstinate importunity had forced him to punish an innocent Person, to condemn the whole Nation in the Person of Christ. So by his judgement this title was a reproach to the Jewish Nation, rather than to Christ. He addeth yet further, Atqui in Christo hoc extraordinarium fuit, quod sine ignominia titulus apponitur, This was extraordinary in Christ, that without any reproach his title is set up. 2. The offence that the chief Priests of the Jews took at this Title, proves it not to be scornful to Christ, who were displeased with Pilate for it; which if it had been reproachful, they burning in malice against our Saviour, would have liked it well enough. 3. Had it been set up in scorn, it was not in any quarrel to the Name, but to the Person. 4 Had it been to a Name, yet was it not to the Name Jesus, but the Title King of the Jews. But the truth is, the most Glorious Names of our Saviour; as God, son of God, Christ, Jehovah, suffered rather in him than the Name Jesus. Page justification of bowing Pag. 42. & alibi. The reason that Mr Page gives to prefer the Name Jesus above these Names, doth not satisfy; for, saith he, these Names are glorious and lofty Names in themselves, and therefore need no advancement; but the Name Jesus was an humble and lowly Name, therefore God advanced it. I say, this Reason is not satisfactory; for the Question is not, what these Names are simply considered in themselves, but what they were in Christ in the time of his humiliation; As the Question is not, whether we are to bow at the Name Jesus simply considered, but at that Name in Jesus Christ. I contend then, that these aforesaid Glorious Names were more humbled Names in Christ than the Name Jesus; For Jesus was his proper Name given him at his Circumcision, but these Names are Titles of his honour: As Henry and King; so is Jesus and Christ, saith learned Bishop Babington. works, Pag. 245. Christ in respect of these Glorious Names suffered exceedingly; For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, He emptied himself of the Glory of these Names. The Jews generally would not give them, nor suffer them to be given unto him. Whosoever did but once open his mouth to ascribe any of these Titles of honour to our Saviour, presently he suffered for it; for whosoever did but confess him to be the Christ, was put out of the Synagogue, Joh 9 22. When at any time he did but take the due honour of any of these Names to himself, they immediately intended mischief against him. Ioh. 5. 18. The Jews sought to kill him, because he said God was his Father, making himself equal with God: So Joh. 10. 33. For thy good works, say they, we stone thee not, but that thou being a man makest thyself God. So Mat. 26. 65. As soon as he had confessed that he was the Christ, The high Priest cried out against him, that he blasphemed. So that it is evident, that our Saviour suffered the pain of loss, in respect of these glorious Names, not having the honour of them, and not only so, but he suffered also the pain of feeling in himself and his members, when at any time, he or they did but ascribe the honour of these Names unto him. Now that these Names, and not the Name Jesus, are suffering Names, I will illustrate it by this Simile. Suppose the Subjects of some King, whose proper Name is John, or Henry, suppose, I say, his own Subjects should hate him, rise up against him, and at length kill him, not because he is called John, or Henry, but because he will be their King, as indeed he is. I would fain know in respect of what Name this King suffereth, his name John, or Henry, or his Title King; no man can say it is for his proper Name, but for his Kingly Title, which they will not give unto him: In like manner our Saviour, whose proper Name is Jesus, which Name others had as well as he, he is God, he is Christ, he is King. The Jews never question him for his proper Name, but they will not give him his Titles of honour, they will not suffer him to reign over them, Luk. 19 27. but because he takes this due honour to himself, they reproach him, and kill him; in all reason therefore, these Glorious Names are suffering Names, and not the Name Jesus. Answ. 2. I deny the Consequent; We are not bound to bow the knee at the sound of that Name, which is the most suffering Name. Neither can this Text, or any other Scripture make good this reason; there is nothing in the Text spoken of a bare Title, but only of the Person of our Saviour. 2. The reason will be more evident (if it were lawful to reason without book,) for bowing at the Names, God, Christ, or King, &c. than the Name Jesus; for thus I reason: Look what Names Christ in the time of his humiliation laid down, and at the mention of which received disdain & reproach, it is meet, that in the time of his exaltation he should receive honour at the mention of those Names, rather than at the mention of that Name, which he laid not down, and at the mention of which, he received no disdain and reproach. But Christ in the time of his humiliation laid not down his Name Jesus, but he laid down his Glorious Names, as Lord, God, Christ, King, and at the mention of these he suffered disdain & reproach, not at the mention of the Name Jesus. Therefore it is meet, that Christ now in the time of his exaltation should be honoured at the mention of his Glorious Names, Lord, God, Christ, King, &c. rather than at the mention of the Name Jesus. So we see plainly, that if there were a reason in the Consequent, it makes not so much for the Name Jesus, as for the Names above-spoken. If it be replied, that Christ having been humbled in his Name Jesus, it is therefore necessary, that he should receive honour in that Name, being exalted. I answer, If their meaning be this, that because Christ was called by the Name Jesus being humbled, therefore he ought to be bowed to at the sound of that Name being exalted, it is a senseless reason without any proof, consequent, or ground, therefore let them prove it, or cease ever to mention it. If this were necessary, why were not those Worthies Joseph and Daniel, Types of Christ's humiliation as of his exaltation by a special appointment of God bowed to, when they were advanced at their distinct Names of Joseph and Daniel, being so called when they were humbled. In another sense it is true in Christ (though it be not an ever-binding rule) for he shall be always honoured by the Church in that Name, which shall not be laid down. SECTION III. THirdly, Thus they reason; We receive more benefit by the Name Jesus, than by any other Name; for it signifieth our Saviour: And in this sense they prefer it above other Names, yea above Jehovah itself. Some have openly taught this stuff, Jesus is more excellent than Jehovah, because Jehovah delivered the people from the Land of Egypt, out of the house of bondage, but Jesus delivers us from the wrath to come. justification of bowing, p. 47. Yea Mr Page himself speaks very meanly (in comparison) of the name Lord, which is the same with Jehovah, (for everywhere, where the Septuagints find the name Jehovah, they translate it by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Lord.) Yea though he do acknowledge, that the name Lord doth betoken the deity. For thus he saith; What tell you me of Lord, give me a Samaritan, that may bind up my wounds. And in other places he prefers the name Jesus, before Christ and Lord. Answ. 1. I desire to know, what they mean by this reasoning. If this be their meaning, that the title Jesus did more for us than the titles, Christ, Jehovah, or Lord, it is most ridiculous; yea it is Idolatry to attribute our Salvation to bare names, or titles, which our Saviour himself wrought for us. But if this be their meaning, that the Person Jesus, is greater, and did more for us, than the Person Christ, Jehovah, or Lord; this is as senseless as the other; for 1. this will divide Jesus from Christ, and make Jesus and Christ two Persons. 2. It will separate Jesus from Jehovah, so making Christ not God, or above God; and so in effect deny him to be a Saviour; for if he had not been Jehovah, he could not have saved us. 2. It is an absurd kind of reasoning to attribute temporal deliverance to Jehovah, and Salvation to Jesus, only for as much as Jehovah is the author of all good, temporal, spiritual, and eternal; yea our Salvation in Scripture is specially ascribed to Jehovah, or Lord, as Isa. 43. 11. I even I am Jehovah, and besides me there is no Saviour. So Vers. 14. This saith Jehovah your Redeemer. So Isa. 12. 2. The Church shall say, Behold, God is my Salvation, I will trust, and not be afraid, for the Lord Jehovah is my strength, and my song, he is also become my salvation. So Deut. 33. 29. Psal. 84. 11 Isa. 26. 4. And in very many places besides. It is therefore beyond measure absurd, to prefer Jesus above Jehovah, and to ascribe Salvation to Jesus only; for if he name Jesus be above Jehovah, of necessity it must be above the names God the Father, and God the Holy Ghost; and so either way the second Person will be made greater than the first, or third Person. For thus I reason: Whosoever hath a Name greater than others, is therefore more excellent than those whose Names are not so great. Therefore, If the name Jesus, which is a name peculiar to the second Person, be a greater Name than Jehovah, which he hath common to him with the other Persons, or greater than the name God the Father, or God the Holy Ghost, it will follow expressly, that the second Person is greater than the first or third Person. The first part of the Argument is proved from Heb. 1. 4. where the Apostle proves that Christ was better than the Angels, viz. because he had obtained a more excellent Name than they. This is also confirmed by the analogy of the Scriptures; for I have showed before, that Name above another, doth always denote the excellency of the Person above another, that hath not so great a Name; as Deut. 26. 19 The Lord promiseth his people that will keep his commandments, that He will make them high above all Nations, in praise, in name, and in honour. So Isa. 56. 5. The Lord promiseth to the eunuchs that will keep his Sabbaths, a Name better than of sons and daughters, that is, he will bestow upon them a greater excellency and honour, than those that have sons and daughters, viz. in that respect, or they shall be more excellent by that name that he would give them, than they should have been by having sons and daughters. Therefore to affirm that Jesus is abave Jehovah, doth expressly fight against this Text of 1 Cor. 15. 27. where God having subjected all things under Christ's feet, hath yet excepted himself that did put all things under him. Seeing therefore he hath excepted himself, and hath not subjected himself to Christ: by the selfsame reason he hath not subjected his Name to Christ's name, for if he had, by the reason above-specified, he had also preferred his son above himself. The Answers which I have received to this Argument, are these three, yet none of them sufficient in my judgement. First, it is said, that the ground and rule above-specified, holds between Christ and the Angels, and so it will hold between Christ and all the rest of the creatures, where there is a manifest difference, but it will not hold between the Persons of the trinity, because they are equal, and cannot be made unequal. This answer is very frivolous; For the Apostle gives this reason why Christ is better than the Angels, viz. because he had obtained a better Name than they, which argument had been weak and uncertain, and he could never have made good what he affirmed, if his ground and rule could ever have failed. A true rule is a perfect rule, or no rule at all. 2. True it is, that it is indeed impossible, that the three Persons should be made unequal, yet may one be preferred before, or undervalued beneath another by some men's opinion, or practise. For as Arrius undervalved the son beneath the Father, in that he attributed unto him a Name below the Name of the Father: And as we prove against Arrius, that Christ is God equal with the Father, because of the identity and samenes, and equality of his names and attributes with the Father, being called Jehovah, son of God; called omniscient, eternal, &c. So it will be evidently proved by necessary consequence, against these men that hold that opinion, howsoever they positively deny it, that they are in some degree in an extreme with Arrius, preferring Christ above the Father, because they attribute unto him a Name greater than the name of the Father. Secondly, They answer, that the second Person, though of himself he be equal with the Father, yet in respect of us he is greater, because of the work of redemption which he hath wrought for us. I reply. This is a strange answer, and very unsound: for 1. the Scriptures do everywhere as much extol the love of God in giving his Son, as the love of Christ in giving himself. 2. This answer doth not agree with the Text, for the Text enjoineth the bowing therein, not only to us men, but generally to all creatures, over whom Christ's Name is advanced, for therefore is every knee of every thing to bow to Christ, because he having a Name above every Name, hath also a Name above their Names. Therefore if the Son have a Name above his father's Name, by the same reason the Father must bow to the son. 3. By this answer they contradict themselves, for when they be challenged that in bowing at the name Jesus only, they honour the son above the Father, they deny it, and affirm, that they honour all alike at the name Jesus, which indeed they cannot affirm, if the second Person be greater to us than the other Persons, than we to whom he is greater, must honour him more than the other, that to us are not so great. Even as to the supreme Magistrate in a kingdom, we give a greater honour than to those that to us are not so great as he. Thirdly, Thus it is answered, that the name Jesus is a common name to every Person in Trinity, and therefore though it be above other Divine Names, yet it doth not make inequality between the Persons, and in bowing at that only, they honour all alike. Now thus they go about to prove their Assertion. God say they, was called Saviour before Christ was incarnate, and Jesus and Saviour is all one, therefore the name Jesus denominates every Person of the trinity. 1. I reply, If Saviour and Jesus be all one, why then do they not bow as well at the sound of Saviour, as Jesus, for their reason is the same for both. 2. I affirm, that they are not all one: the word Saviour indeed, before Christ was incarnate, showed what God would do in the fullness of time, viz. send his Son to be our Redeemer; but it is no proper Name; Jesus is a proper name, never appropriated to the second Person till Christ was incarnate: and some good Authors affirm, that it is the name of his humanity only, because given him upon his incarnation, and he being called generally by that name in the days of his flesh; and sundry men being so called as Types of Christ, Sermon on Phil. 2. though (if it be so) it do denominate unto us his whole Person, God and Man, because of the inseparable union of the two natures. But Bishop Andrew's assertion here is very strange, who affirms that the name Jesus, is the proper and chief Name of God; but how can it be so, when it is not the proper name of God's eternity? but was given unto the second Person in time by reason of man's fall. But the name Jehovah, denotes God's eternal Being, and therefore is the proper and chief name of God indeed. And, how doth the Bishop agree with himself in that place? For thus he saith; The Person is taken out of our sight; all that we can do, cannot reach unto it, but his Name he hath left behind to us, that we may show by our reverence, and respect to it, how much we esteem him. For if the name Jesus do denominate the Person of Christ, as taken out of our sight, than it denominates only his humanity, which only was in our sight, for the deity was never in our sight: But if it be true, as he saith, that Jesus is the proper name of Christ's deity, then in this sense he is not gone from us, but is with us always unto the end of the world, Mat. 28. 20. and lives and dwells in the hearts of his Saints, Eph. 3. 17. Secondly, It is absurd to affirm, that nothing we can do can reach to Christ's Person, because it is out of our sight: by the same reason, nothing that we do can reach to God the Father, or the Holy Ghost, because they are invisible, then farewell all Religion. If nothing that we can do can reach to Christ's Person, than the whole bowing can reach but to the Name, none to the Person; and to worship the Name without the Person, is gross Idolatry by their own confession. And how can these men affirm, that they honour the Three Persons alike at the name Jesus, when nothing they do can reach to the Person of Christ. Thirdly, By the Bishop's reason, if we must bow at the Name of our Saviour, because he is not present, than we must not bow at the name Jesus, which name, saith he, signifieth the deity, which is always present, but at the name Christ, which saith he, though without ground, is the name of the humanity only, which is gone from us. Secondly, If Jesus be the proper and chief name of God, then should all those that were called ordinarily by that name (besides Christ) be called by the proper and chief name of God, which without horrible blasphemy could not be yielded unto. It is Antichrists impiety to call himself God, 2 Thes. 2. 9 Yet worthy men were called Jesus, and never took any offence at it, and were never blamed for it. Seeing then the name Jesus was given to the Second Person only upon his Incarnation, it cannot be the proper and chief name of God, or of every Person in Trinity; and it nowhere denominates any other Person, but the Second Person only, therefore it is a name peculiar to the Second Person only. Lastly, This answer overthrows their own ground from the Text, for if the name Jesus, be the name of the Three Persons, then cannot it be the name above every name in the Text, for that Name is proper only to the son, For 1. God gave him this Name, and that after his humiliation, therefore was it not a name naturally inherent in him as a Person of the trinity, because he had it not before. Secondly, the Person only in the Text that suffered, received this Name, but neither the Person of the Father, nor the Holy Ghost suffered, but the son only. Therefore neither the Father, nor Holy Ghost received the Name above every Name, but the son only. SECTION IV. BUt the reason is nought, why they prefer the name Jesus above other Divine names, for signification sake, because it signifieth our Salvation. For who taught them to reason thus, have they received it from the Doctrine of the Prophets and Apostles? If they have, they must show where▪ It is abominable to teach for a doctrine the fantasy of the brain; but there is no show nor shadow for this reason punctually in this Text, or any other Scripture: This is answer sufficient, but by God's grace I will further encounter with it, & shall prove it a reason without reason indeed, and to be of a very fearful and dangerous consequence. 1. If we must bow at the name Jesus, because it signifieth our salvation, than we must rather bow at the name Christ, because this Name doth more fully and expressly signify our Salvation, than the name Jesus, (now these Jesu-worshippers do not bow at the name Christ.) Catechis. P. 202. Thus saith learned Ursinus; Jesus est proprium nomen Mediatoris, &c. Jesus saith he, is the proper name of our Mediator; Christ as it were the surname. For so is he Jesus, that so he is also Christ, i. e. a promised Saviour and Messiah: By both names his Office is designed, but by the Name more summarily than expressly; by the surname more clearly and expressly; for the surname Christ, doth denote the three certain parts of his Office, as namely, prophetical, Priestly, and Kingly. I will illustrate this further by this simile. If we should hear of some Potent King, that he is become a great conqueror, hath achieved a noble Victory, and hath made a great conquest of his enemies, & hath wrought a great deliverance to his Subjects: this news indeed is something; but yet this general relation doth not so much satisfy, we desire further to hear of particulars; therefore if it shall be declared unto us, how the battle was ordered, how he disposed his Army, and how the Victory was wrought; when particular Circumstances of the Conquest shall be fully related, by this means the Victory is more clearly manifested, and we rest better satisfied, and contented a great deal more this way, than before, by the general signification of it. Thus it is concerning the Names Jesus, and Christ; The name Jesus doth but in general show Christ to be a Saviour; But the name Christ doth in particular make known, how he wrought Salvation for us; For it denotes him to be a Priest to have offered up himself a Sacrifice for us, and to make intercession for us It denotes him a King to subdue and conquer the enemies of our Salvation, and to rule and reign in our hearts by his Spirit. It denotes him a Prophet, to teach and instruct us, and to make known God's will unto us, whereby he doth apply his purchased Redemption unto us. In all reason therefore the Name Christ doth more fully and clearly express our Salvation than the Name Jesus; and by this their reason is rather to be bowed to than the Name Jesus. Secondly, if we must bow at the name Jesus, because it signifieth our Salvation, why then do not they bow at the word Saviour, (which they make all one with Jesus,) which doth as plainly, yea more plainly denote our Salvation than the Name Jesus, being better understood of all. SECTION V. TO hold that we must bow by the Text at the Name Jesus, because it signifieth our Salvation, will admit this dangerous consequence, for either it will overthrow the bowing in the Text to Angels, Devils, Reprobates, for they cannot bow at the name Jesus in this sense as they say we must bow; for the name Jesus cannot signify to them, that he is their Saviour, seeing the Angels never sinned: To the Devils Christ was never promised; and if they must bow, and fulfil the Text, as certainly they shall, they must bow also upon the self same reason as we must, for the reason in the Text is the same for all: then they must bow also in this sense, that Jesus signifieth their Salvation also, which is an unspeakable absurdity. Yea it will overthrow Christ's conquest of sin, death, and the grave, whose destruction is their bowing to Christ in the Text, and it will make Christ their Saviour in stead of their destroyer. It satisfieth not to answer that the very Devils could call Christ by the name Jesus; Page justification of bowing, pag. 48. for so they might call him, because it was his proper Name, by which he was commonly called, but if they bring their reason right, they must prove that Angels and Devils bow to Christ as he is their Saviour, (which they can never do) for so they say we must bow, and the reason of the Text is the same for all. It is plain than the Name Jesus cannot be the Name in the Text in which every knee must bow, because it concerns elect men only, but that Name must concern all things and creatures alike, which is the Name of Power and Glory, as is above specified. SECTION VI. THe bowing at the Name Jesus, because it signifieth a Saviour, and not at Jehovah, is a preferring our Salvation above God's Glory: Now to do so is abominable, therefore it is a false opinion, and an unlawful practice. The Consequent is very plain; for the Glory of God is the end of all his works, Pro. 16. 4. So it must be the main end of our works, 1 Cor. 10. 33. Moses and St Paul preferred God's Glory above their own Salvation, Exod. 32. 32. Rom. 9 2, 3. He that loves not or serves not God for God's own self, but for his own benefit, is but a false and mercenary worshipper of God, and shall surely miss what he seeks for. Now that this practice will make that we prefer our Salvation above God's Glory, it is evident, for Jehovah is the express Name of God's Glory, Isa. 42. 8. I am Jehovah (saith God) that is my Name, and my Glory I will not give to another. This Name is called God's glorious and fearful Name, which whosoever will not fear, God will make his plagues wonderful, Deut. 28. 58.. But the name Jesus is the Name that signifieth our Salvation, therefore it will plainly follow, if it be necessary to bow at any Name, if we will bow only at that Name, that signifieth our Salvation, and not at that Name that signifieth God's Glory, we love ourselves above God, and regard our own benefit more than his Glory. It avails not to answer, (as some do) that Jehovah is comprehended in the Name Jesus; and therefore in bowing to Jesus, they also bow to Jehovah, and so glorify God. For it is absurd to say, that the Name Jesus doth generally include the name Jehovah; for Jehovah is of far larger extent than the Name Jesus. The name Jehovah is the name of God's eternity, it signifieth God to have life within himself, to be an everlasting being, and was before the name Jesus: The Name Jehovah, betokens God's incomprehensibleness, his omnipotency, his omniscience, his wisdom, his goodness, and all his holy Attributes, and that essentially in himself: It betokens all God's works, his work of Predestination, not only of Election, but Reprobation, by which he will be also glorified, Pro. 16. 4. It betokens not only his work of Redemption, but also his works of Creation and Providence, for which works sake, the heavens and earth do praise him, and speak his praise in all languages, Psal. 19 1, 2, 3. And for which works sake, we must also praise him, Psal. 100 2, 3. Psal. 147. It signifieth not only his mercy, but also his justice; for which also we must rejoice, and praise the Lord, Psal. 58. 11, 12. True it is, God shows his Glory abundantly in becoming a Saviour to his people, yet the Name Jehovah goes beyond the Name Jesus in the extent of his Glory: It denotes God's Glory essentially in himself, and generally in respect of all his mighty works. The name Jesus denotes his Glory only particularly in respect of the work of Redemption, and only by way of relation to us, whom he hath redeemed. Therefore the reason aforesaid remains inviolable, that if we will bow only at that Name, that denotes God's Glory particularly only, and that doth only respect our own benefit in the work of Redemption wrought for us; and not at that Name that betokens his Glory essentially in himself, and that which hath relation to all his Attributes, and to all his mighty works, or if we will bow only at God's saving name, and not at all at any of his commanding Names; I say, the reason stands firm, we love our selves above God, and regard our own benefit and salvation, more than his Glory or sovereignty over us. As if a Subject will not bow to the King, but only in regard of some great extraordinary benefit bestowed upon him, it is evident, that he regards himself more than his majesty. 2. The Angels, which by the Text must bow as well as we, upon the same reason of the Text, cannot have respect to the benefit of Salvation. They serve Christ for his Glory sake, and as he is their Lord. 3. And lastly Seeing Devils and Reprobates must fulfil the Text as well as we, and that also upon the same reason, by these men's grounds, they shall be more sincere in their service than we for they must bow to him gratis, and as he is their Lord, but we must not bow, but upon a particular benefit, that Christ is become our Saviour. I do ingenuously confess, that this reason that Christ is our Saviour, is a very strong reason to move us to glorify God to the utmost, with our bodies and souls, being redeemed by so great a price, 2 Cor. 6. 20. And seeing now that Christ for suffering death is crowned with glory and honour, Heb. 2. 9 and is now glorified God and man with that glory which he had with his Father before the world began, Ioh. 17. 3. It highly concerns us to glorify him now God and Man, with the glory and honour wherewith we now glorify the Father; yet it is no reason to prove, that we should honour the son more than the Father, or the Title Jesus above other Titles of the deity. SECTION VII. MAster Page gives this reason, why the name Jesus hath the preferment above other Names to be bowed to, Answer to a Reply, P. 157. viz. because above all other Names it signifieth Christ's dying and suffering I cannot say Jesus, saith he, but presently I am put in mind of dying. Answ. 1. I deny that the name Jesus is a Name, that above all other Names puts us in mind of Christ's sufferings; For this Name in the plain signification of it, doth not directly signify dying. Many called God their Saviour in the old Testament, yet few did suppose that God should die. Many were called by the Name Jesus, and many saviour's God stirred up, and yet died not as Saviours. Christ's Disciples knew him all along by the Name Jesus, yet thought he had raved, when he once put them in mind of his death, Mat. 16. 21. But indeed the name Christ doth more fully put us in mind of Christ's sufferings, than the Name Jesus; for Jesus signifieth a Saviour, but Christ signifieth Anointed; it denotes him not only a Prophet and King, but also a Priest, whose office was to shed blood, therefore it directly signifieth dying. God if he had pleased could have showed his mercy without his justice, but he would not. He could have been a Jesus without becoming a Priest, but he could never have been a Priest, unless he had been a Jesus. 2. The Consequent is to be denied, for if the Name Jesus should above all other Names signify Christ's death, it will not follow, that therefore it is the principal name to be bowed to, 1. Because they have no ground of Scripture for it. 2. Because it contradicts the Text; for the Name above every Name is the Name that leads us to Christ's exaltation, and not to his suffering; For God exalted him, and then gave him that name, yea he is become a perfect Saviour by his Glorification. What profit had it been to us, if he had not overcome death? therefore it is said, We see Jesus crowned with glory and honour, &c. Heb. 2. 9 3. Quicquid convenit tali, quatenus tali, convenit omni tali. If this reason be good, than we must bow at the Name Jesus written upon a wall, or in a book, or when it is thought of; for so it will put us in mind of dying as well as when it is heard. Then also we must bow at the name Christ, heard, seen, or thought of; because this Name doth better put us in mind of dying, than the name Jesus: yea we must bow also more especially when we read in a Chapter, or hear the sufferings of Christ preached to us; yea at every breaking of the bread in the Sacrament, or pouring out of the wine, we must bow, because Christ's death and sufferings are better so notified to us than by the Name Jesus. So that there is no weight in this reason. SECTION VIII. SOme reason thus; The fullness of the Godhead dwells in Christ bodily, Col. 2. 9 Ergo we must bow at the Name Jesus. Answ. I deny the Consequent, for if the fullness of the Godhead should so dwell in Christ, as that the rest of the Persons were stripped of the Godhead, which is blasphemy once to imagine, there might be some show for this reason, but the whole fullness of the Godhead dwells in every Person, in the First and Third as well as in the Second Person, Ioh. 14. 11. But only here is the difference, that the fullness of the Godhead dwells in Christ only bodily, because he only had a body ordained for him, that he might be a perfect Saviour, Heb. 10. 5. And because he is now glorified in that body. So that there is no reason for that opinion from this place, but if there were a reason in this place, it makes as much for bowing at other titles of Christ, as Jesus, yea rather at the name Christ, which is only named in the Text; for the whole fullness of the Godhead dwells no more in Jesus than in Christ. But they press it farther, thus; Christ man brings us to the Father, and we could never have conceived rightly of the deity, but by the humanity of Christ. I answer. Christ man only did not bring us to the Father; but Christ Mediator, God and Man; and though by Christ we are brought to the right conceiving and true knowledge of God, it is senseless to infer hence, if the consequent were good, that therefore we must bow solely at the Name Jesus, except they can prove that Jesus brought us to the Father, and not Christ. Some say, that Jesus signifieth Christ's Person, but Christ his Office, therefore we must bow rather at the Name Jesus than Christ. I answer, I have proved already, that Jesus signifies the Office of our Saviour as well as Christ, though more summarily, and I affirm again, that the Name Christ doth everywhere denote Christ's Person, as well as the Name Jesus, and if this distinction abovesaid could be proved true, that Jesus signifieth our saviour's Person, Christ his Office, yet it will be an ill Consequent to affirm, (if it were necessary to bow at Names,) that we should bow only at that Name that signifieth Christ Person, and not at that name that signifies his Office, seeing by his Office he brings us to God, and makes known unto us the Father. Therefore this reason is without ground, and without any light from Scripture. The only consequent that the Scripture gives signification of upon this ground is this: Because Christ brings us to God, and reveals to us the knowledge of the Father, therefore we must pray to the Father in the Name of Christ, but it doth not say, that therefore we must bow at the Name Jesus; and upon this their ground, it may be as well inferred, that we must pray to the Father by mentioning of the Name Jesus only, as bow to the Father at the mentioning of this Name only. CONCLUSION. I will shut up all with this Argument drawn from the Premises. EVery Exposition of a Text, which doth advance the Glory of God, and of Christ, and doth clear the Truth, without any ambiguity, and absurdity, is to be preferred before such an exposition, which derogateth from the Glory of God, and of Christ, and produceth many ambiguities, and dangerous absurdities. But this exposition of Phil. 2. 9, 10. To understand Name above every Name given to Christ, of the Power, Glory, and Dominion of Christ above all creatures, and things, created Powers, Dignities, and Dominions, God's Name and Power only excepted, and to understand bowing of every knee in the Name of Jesus, of the subjection of every creature, thing, dominion, and power, to the Glory, Power, and Dominion of the Lord Jesus, advanceth the Glory of God, and of Christ, and clears the Truth, without any ambiguity and absurdity. But on the other side, To expound Name above every Name in the Text, of the advancement of the Name or Title Jesus, either absolutely or relatively, above not only all created Names, but also above all Divine Names, and Titles; and secondly, to understand, bowing every knee, of things in heaven, things in earth, and things under the earth, in the Name of Jesus, of bowing of express corporal knees, when the Name Jesus is sounded out. These expositions do obscure the Text, do deface the Glory of God, and of Christ, and produce many dangerous consequences and absurdities. Therefore the former interpretation of the said Text, is to be preferred before the other, yea is true, when the other is false. The dangerous Consequences, which the second opinion doth produce, are noted in the Premises to be these. 1. In respect of the whole trinity. 1. Part 1. Sect. 9 IT confoundeth the Persons of the trinity. 2. Part. 1. Sect. 1. It will make all Names and Titles of the trinity and deity, as Lord, God, Christ, Jehovah, Father, Holy Ghost, to bow knees to the Name Jesus. 2. In respect of God the Father. 1. Part 2. Sect. 3. It makes him inferior to his son, and to bow to his Son. 2. Part 1. Sect. 10. It accuseth him of cruelty and injustice, in appointing such a worship to most of his Creatures, in whom he hath not created Power of performance. 3. Part 1. Sect. 13. It maketh him to regard things of less importance, and to neglect the weightier. 3. In respect of God the son. 1. Part 1. Sect. 12. It attributes unto him a Name, which they say; is above every Name, yet without power and authority, making it only the proper Name Jesus, which others had as well as he. 2. Part 2. Sect. 5. It overthroweth the duty of the Text, to Angels, Devils, and Reprobates, or else it will make Christ a Saviour to them, yea it will make Christ a Saviour to Hell, sin, death, and the Grave, which must bow as well as other things, as appears by the Premises. 3. Part 1. Sect. 12 It deprives Christ of the honour of the most of his creatures, which cannot possibly perform the Text, as they understand it, so that it makes Christ Lord but of a few of the Creatures, who is Lord of all. 4. Part 1. Sect. 12 For those that can perform it, it gives to Christ the honour only of one part of the body, when he will be honoured with the whole body and soul, so that it makes him Lord but of the knee only. 5. Part 1. Sect. 12. It gives him this honour but one day in the week ordinarily, and that but now and then in that day, and but in one place ordinarily, when he will be served at all times and places. So that it makes Christ Lord but for the space of a few minutes in one day of the week, and that but in one place. 6. Part 1 Sect. 12. It depriveth Christ of his true Subjects, and forceth upon him the members of Antichrist. 7. Part 1. Sect. 12 It depriveth Christ of his honour and glory at the great day of Judgement, and makes his kingdom in the height of it to be extremely ridiculous. 8. Part 2. Sect. 3. It advanceth the son above the Father. 9 Part 1 Sect 9 It giveth greater honour to the son, than to the Father, and so maketh inequality between the Persons of the trinity. 10. Part 2. Sect. 3. It attributeth our salvation either to the bare Name Jesus, and so it is flat Idolatry, or else it divideth Christ from himself, making Jesus and Christ two Persons, and from Jehovah making him not God, or above God, and so it is flat blasphemy. 4. In respect of God the Holy Ghost. 1. Part 2. Sect. 3. It makes him inferior to the Second Person. 2. Part 1 Sect. 11 It brings his work into bondage at the will of man, yea sometimes of vile men. 5. Concerning the Church. It gives her authority over God's Word. Part 1. Sect. 11. 6. Concerning ourselves. 1. Part 1. Sect. 11. It brings us into bondage, by making us to perform God's worship at every man's pleasure, and so it enthralls God's worship to every man's will. 2. Part 1. Sect. 11. It makes the Church a perpetual prison, and the bowing of the knee never to be ended. 3. Part. 2. Sect. 6. It makes us to respect our own benefit more than God's Glory. 4. Part 1. Sect. 8, It makes us to serve Christ more corruptly than Devils and Reprobates. 5. Part 2. Sect, 6. It will make the Saints at the day of Judgement worse than Idolaters. These dangerous, and for the most part, blasphemous Consequences, besides many other senseless absurdities do necessarily arise from this opinion, therefore it is insufferable and not to be endured. ERRATA. PAge 1. line 22. read Names. pag. 2. li. 10. read Names. pag. 3. li. 17. read apposition. lin. 37. read parents. lin. 40. read scivit. pag. 7. lin. 7. read Names. lin. 17. read to the Glory of which kingdom. lin. 28. read in the inheriting. pag. 16. lin. 32. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Laus Deo. FINIS.