A treatise against superstitious Jesv-worship wherein the true sense of Phil. 2, 9-10 is opened, and from thence is plainly shewed and by sundry arguments proved, that corporall bowing at the name Jesus, is neither commanded, grounded, or warranted thereupon ... / written especially for the benefit of weake seduced persons that have a zeale towards God, though not according to knowledge by Mascall Giles.
PART I. Foure things are necessary here to be sifted and cleered. First, What is meant by the high exalted Name of Christ, signified in these words; Name above.
PART I. Foure 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.
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because the subjected Name in the Text, must have of necessitie, a correspondent Relation to Christs advanced Name, otherwise the sense cannot be Logicall.
Because the subjected Name in the Text, must have of necessity, a correspondent Relation to Christ 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.
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.
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Yea themselves referre the Name Jesus, to divine Names, preferring it before the Titles, Christ, Sonne of God, Jehovah, &c. And if it be so understood,
Yea themselves refer the Name jesus, to divine Names, preferring it before the Titles, christ, Son of God, Jehovah, etc. And if it be so understood,
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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 avoyded upon these mens grounds.
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.
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Againe, 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:
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:
as Richard, Thomas, William, yea, divine Titles, as Lord, Christ, Jehovah, must bow to the name Jesus; and how senslesse will this be? Seeing then, that the Names subjected to the Name above every Name, are not the names of creatures,
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,
Lastly, seeing the names subjected to the Name above every Name, are meant the powers and vertues of things and creatures, they excepting not divine Names, they must understand it also of the power of God,
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,
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First, The word (Jesus) doth no where in the whole new Testament signifie the bare name Jesus, but onely then when it was promised by the Angel at Christs Conception, Mat. 1. 21. and given unto him at his Circumcision, Luk. 2. 21. where necessarily it must so signifie.
First, The word (jesus) does not where in the Whole new Testament signify the bore name jesus, but only then when it was promised by the Angel At Christ Conception, Mathew 1. 21. and given unto him At his Circumcision, Luk. 2. 21. where necessarily it must so signify.
Secondly, This phrase NONLATINALPHABET, Name of Iesus is never taken in all the New Testament (where onely it is used) for the name Iesus, or any other titles of Christ, but in other senses.
Secondly, This phrase, Name of Iesus is never taken in all the New Testament (where only it is used) for the name Iesus, or any other titles of christ, but in other Senses.
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but the name Jesus was communicated to others, as to Joshuah, which is the same name with Iesus, Heb. 4. 8. &c. Therefore it is not sound what Bishop Andrewes, and Mr Page from him doe affirme, that the name Iesus is incommunicable, which though it were given by men,
but the name jesus was communicated to Others, as to Joshua, which is the same name with Iesus, Hebrew 4. 8. etc. Therefore it is not found what Bishop Andrews, and Mr Page from him do affirm, that the name Iesus is incommunicable, which though it were given by men,
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and therefore they say that it is greater than the name Christ, because many were called the Lords Christs by Gods owne allowance, as Kings and Prophets. For to this I answer:
and Therefore they say that it is greater than the name christ, Because many were called the lords Christ by God's own allowance, as Kings and prophets. For to this I answer:
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Thus saith learned Ʋrsinus Atqui inquis Parentei Ioshuae, &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:
Thus Says learned Ʋrsinus Atqui Inquisitors Parentei Ioshuae, etc. But thou wilt say, Says he, that the Parents of Joshua when they gave him this name, could not imagine, that God would deliver Israel by him:
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Fourthly, Because the Name above every Name was given to our Saviour at his exaltation, according to the plaine words of the Text. But the name Jesus was given to him in the beginning of his humiliation.
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.
Fifthly, Because Jesus was advanced after his Resurrection to be Lord and Christ, Act. 2. 36. And it is considerable that the Evangelists doe usually call him by the name Jesus, onely in the time of his humiliation.
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.
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.
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.
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because God in subjecting all things to Christ, did yet except himselfe, 1 Cor 15. 27. And when the Scriptures doe enter into particulars, Christs name is specified to be advanced onely above created names,
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 name is specified to be advanced only above created names,
Seeing then, that the Name above every Name, cannot be the name Jesus, I understand it of the supereminent Glory and Power of Christ, and that upon these Reasons:
Seeing then, that the Name above every Name, cannot be the name jesus, I understand it of the supereminent Glory and Power of christ, and that upon these Reasons:
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Secondly, Name of God, &c. in Scripture doth commonly denote the Power, Majestie, and Glory of God; and that two wayes; Either implicitely, or expressely.
Secondly, Name of God, etc. in Scripture does commonly denote the Power, Majesty, and Glory of God; and that two ways; Either implicitly, or expressly.
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Secondly, Name above another, doth every where signifie the Glory and Dignitie of the Person having that Name, above others whose names are not so great.
Secondly, Name above Another, does every where signify the Glory and Dignity of the Person having that Name, above Others whose names Are not so great.
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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:
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:
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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;
But Power and Glory is the Gift, which God gave christ when he exalted him, according to these correspondent Scriptures Mathew 28 18. All power is given me in heaven and in earth;
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 downe;
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, NONLATINALPHABET, He emptied himselfe of his Name and Dignitie, He left as it were no Glory remaining, according to Isa. 53. 3. He became not onely man,
for the words Are,, He emptied himself of his Name and Dignity, He left as it were no Glory remaining, according to Isaiah 53. 3. He became not only man,
but a servant, not a servant onely, but the most despised of all servants, for he was reviled from the Prince to the abject. 1 Cor. 2. 8. He was numbred with Theeves and Malefactors, Mat. 27. 38. He had a name of repute beneath all names and reputes;
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, Mathew 27. 38. He had a name of repute beneath all names and reputes;
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But Christ according to this Text, in the time of his humiliation, suffered in respect of his reputation and glory, in laying it downe, and emptying himselfe of it.
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.
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Ergo, God his Father when he exalted him, gave him a name above every Name, according to this Text, in respect of glory and dignitie, not 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.
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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:
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:
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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.
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 doe referre these Names to rationall creatures onely, but upon my poore judgement, yet submitting my selfe to better information, they are to be referred to every creature,
SUndry Expositors do refer these Names to rational creatures only, but upon my poor judgement, yet submitting my self to better information, they Are to be referred to every creature,
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but also his naturall Kingdome, which from all Eternitie he enjoyed with his Father, to which Kingdome he is advanced to by his Father, according to his humane nature:
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 humane nature:
2. It is proved from Heb. 1. 2. God hath in these last dayes spoken unto us by his Sonne, whom he hath made heire of all things, by whom also he made the worlds, that is, God hath advanced his Sonne, according to his humane nature, to be partaker of the Glory of his Divine nature, who made the worlds,
2. It is proved from Hebrew 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 world's, that is, God hath advanced his Son, according to his humane nature, to be partaker of the Glory of his Divine nature, who made the world's,
because by him all things were made. 3. It is confirmed from that paralell place of Col. 1. 15, 16. 4. It is evident from 1 Cor. 15. 27. where God having excepted himselfe, that did put all things under Christs feete, it is plaine, hath excepted nothing but himselfe. 5. It is manifest from Heb. 2. 6, 7, 8. in which place the Apostle applyes the eight Psalme to Christ, where is specified the subjection of irrationall creatures;
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 feet, it is plain, hath excepted nothing but himself. 5. It is manifest from Hebrew 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 expressely there, that God having put all things under Christs feete, 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 finde that other things besides rationall creatures shall be subject at that day to Christ;
yea the Apostle Says expressly there, that God having put all things under Christ feet, hath excepted nothing that is not put under him. 6. Seeing that it is manifest, that this Text of Philip 2. 9, 10. shall not be perfectly fulfilled till the day of Judgement, we shall find that other things beside rational creatures shall be Subject At that day to christ;
7. It may appeare 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 rationall creatures,
7. It may appear from Rev. 5. 13. a place correspondent in phrase and sense to Philip 2. 9, 10. where the Holy Ghost having spoken before of all rational creatures,
and under the earth, and in the Sea, which creatures groaning now and travelling in paine for the sinne of man, doe long for the day of redemption, at which time they shall be delivered from the bondage of corruption, into the glorious libertie of the Sons of God,
and under the earth, and in the Sea, which creatures groaning now and traveling 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 this appeares to be the judgement of Mr Calvin, Omnia à coelis, &c. God hath subjected all things from heaven to hell, to the rule and dominion of Christ:
And this appears to be the judgement of Mr calvin, Omnia à Coelis, etc. God hath subjected all things from heaven to hell, to the Rule and dominion of christ:
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And of this opinion are plainly Origen and Hierome, as Bishop Babington cites them: and thus judgeth Mr Edward Gurnais in his Vindication of the Second Commandement, Pag. 72.
And of this opinion Are plainly Origen and Jerome, as Bishop Babington cites them: and thus Judgeth Mr Edward Gurnais in his Vindication of the Second Commandment, Page 72.
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Secondly, Knees are taken figuratively and metaphorically in Scripture, for strength, power, and abilitie, as Ezech. 7. 17. where God threatens, that when he shall arise to destroy Jerusalem, he will make all hands to be feeble,
Secondly, Knees Are taken figuratively and metaphorically in Scripture, for strength, power, and ability, as Ezekiel 7. 17. where God threatens, that when he shall arise to destroy Jerusalem, he will make all hands to be feeble,
Ergo. Bowing of proper corporall knees, is not expressely required in the Text. The corporall Bowers at the Name Jesus, doe give this answer, which indeed cannot satisfie:
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:
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or great injustice, if he should command his creatures that dutie, which they cannot performe. (To illustrate it by this simile) If a great King should send out an Edict to taxe every one of his Subjects both great and small, with a taxe of twentie pound a man,
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 Subject's both great and small, with a Tax of twentie pound a man,
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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 wisdome and justice.
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.
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The same subjection is signified, Psal. 2. 12. by the word, Kisse, where Rulers and Judges are commanded to kisse Christ, that is, to yeeld their subjection to him.
The same subjection is signified, Psalm 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 Kisse 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?
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?
as also by our most eminent moderne 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 referre thee.
as also by our most eminent modern Divines, as that worthy and famous Confessor of christ Master William Prince, 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, vertues,
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,
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because every Name under Christs Name, which must bow the knee, must also confesse with the tongue, which for the most part want tongues as well as knees.
Because every Name under Christ Name, which must bow the knee, must also confess with the tongue, which for the most part want tongues as well as knees.
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By the confession with the tongue, that Jesus Christ is the Lord, is meant the expression and yeelding forth of the severall parts, functions, gifts, powers,
By the Confessi 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 rationall and irrationall, 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 foure Beasts,
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 foure Beasts,
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and all that are in them, to say, Praise, glory, and honour be to the Lambe, &c. which creatures there, are all irrationall creatures, which have no proper tongues to speake,
and all that Are in them, to say, Praise, glory, and honour be to the Lamb, etc. which creatures there, Are all irrational creatures, which have no proper tongues to speak,
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And secondly, that every part and parcell of the creature shall praise the Lord, it appeares from Psal. 103. 1, 2, 3. where the Prophet David calles upon his Soule,
And secondly, that every part and parcel of the creature shall praise the Lord, it appears from Psalm 103. 1, 2, 3. where the Prophet David calls upon his Soul,
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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 extoll the great Name of the Lord Jesus being come and advanced;
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;
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THe Bowers at the Name Jesus, to make their opinion and practise good, doe thus understand in the Name of Jesus to be at the mention of the Name Jesus.
THe Bowers At the Name jesus, to make their opinion and practice good, do thus understand in the Name of jesus to be At the mention of the Name jesus.
But I inferre, that this interpretation is sensles 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,
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,
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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 any where. 3. This phrase, in the Name, prefixed before any of the Titles of the Deitie,
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 any where. 3. This phrase, in the Name, prefixed before any of the Titles of the Deity,
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So Act. 9. 29. Saul spake boldly in the Name of the Lord Jesus, were it not infinitely absurd to say, that he spake boldly at the Naming of the Lord Jesus.
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.
This exposition which they make of the Text is one of the maine pillars of their cause, which did they not make, they should loose a maine and principall ground for this their opinion and practise,
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,
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for as much as I have shewed before, that Name of God or Christ, doth denote the Power and glory of Christ, either expressely or implicitely, I take it, this phrase In the Name of Jesus, may be indifferently referred either to the Power and glory of Christ expressely,
for as much as I have showed before, that Name of God or christ, does 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,
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And thus it agrees to this phrase in Psal. 63. 4. Thee will I blesse while I live, I will lift up my hands in thy Name, that is, I will lift up mine hands to thee,
And thus it agrees to this phrase in Psalm 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,
So that according to the meaning of the Preposition (in) in their owne sense, the whole phrase being expounded according to the Analogie of Faith, makes against them,
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,
for so I take it that NONLATINALPHABET must be understood, NONLATINALPHABET being often used for (NONLATINALPHABET) and thus this branch of Christs exaltation will fully answer to that branch of his humiliation, mentioned verse 7. where it is said, that he tooke upon him the forme of a servant,
for so I take it that must be understood, being often used for () and thus this branch of Christ 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,
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And of this opinion are Ambrose, and Hierome, and other Fathers, and Calvin, and Zanchius, and Piscator, besides sundry other moderne Expositors doe allow of it:
And of this opinion Are Ambrose, and Jerome, and other Father's, and calvin, and Zanchius, and Piscator, beside sundry other modern Expositors do allow of it:
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I will note here a few absurdities, which they make in the sense by this their interpretation, in comparison of the cleernesse of the former exposition, leaving the most materiall absurdities to be considered of hereafter.
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.
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First then, To understand Name above every Name, for Glory and Power above all, hereby is evidently set downe, what Name it is, that God gave to Christ, viz. the Name of Power, and Glory.
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.
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No marvaile therefore that that judicious and learned Dr Whitakers reckoning up sundry absurd interpretations, which the Papists make of the Scriptures, concludes with this their interpretation of this Text, from whom our superstitious-Jesu-worshippers had it,
No marvel Therefore that that judicious and learned Dr Whitakers reckoning up sundry absurd interpretations, which the Papists make of the Scriptures, concludes with this their Interpretation of this Text, from whom our superstitious-Jesu-worshippers had it,
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It is an infallible rule set downe 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 cleere;
It is an infallible Rule Set down by Divines for the understanding of the Scriptures. Thus Says learned Zanchius; Zanchius de Scripturâ, Page 422. Altera interpretandi Scripturas regula est, etc. another Rule, Says 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;
The Minor is plaine, for to omit now to speake of Angels, Devils, and dumbe creatures, Bowing at the Name Jesus shall not be performed by the most men,
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,
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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 Christs honour,
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 honour,
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And Heb. 1. 2. where Christ is called Heire, that is, Lord of all things. Whereas then some answer that though every one shall not bow at the Name Jesus,
And Hebrew 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,
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To affirme then, that the dutie of the Text should be done of all, though it shall not, is all one as to affirme that Christ should be Lord of every creature,
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,
So Heb. 2. 8. The Apostle affirming there, That all things are put in subjection to Christ, yet saith, We doe not yet see all things put under him, that is, perfectly, which perfection shall not be till the last day.
So Hebrew 2. 8. The Apostle affirming there, That all things Are put in subjection to christ, yet Says, We do not yet see all things put under him, that is, perfectly, which perfection shall not be till the last day.
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The Saints shall then wholly bow, yeelding themselves perfectly to the honour of Christ, which now they cannot doe by reason of corruption Hell and the Grave, shall then bow by yeelding up their dead.
The Saints shall then wholly bow, yielding themselves perfectly to the honour of christ, which now they cannot do by reason of corruption Hell and the Grave, shall then bow by yielding up their dead.
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Confessed also by the Champions for bowing at the Name Jesus, as Bishop Andrewes, and Mr Page, who in his Treatise of Justification of Bowing, understands the Text of the generall subjection of all Creatures to Christ at the great day of Judgement,
Confessed also by the Champions for bowing At the Name jesus, as Bishop Andrews, and 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 alledge many Authors for it, as Theophilact, Anselme, Aquinas, Illyricus, Hunnius, and Hyperius, Salmeron, Zanchius, and Estius, and tels us that he could cite twice as many more, if he pleased. The Major therefore is undeniable.
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.
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For the Minor, I never read any yet in Print to affirme, 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 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 coasts towards it, but speaks not out plainly.
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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,
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 does not exclude but include bowing. It shall be true of all knees then,
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I agree with him in this, that there is a present equitie of the Text: I consent to Mr Calvin, who saith, that though the Kingdome of Christ be not prefect till the day of Judgement,
I agree with him in this, that there is a present equity of the Text: I consent to Mr calvin, who Says, that though the Kingdom of christ be not prefect till the day of Judgement,
Christ hath now all things under his feete, and all Creatures are at his Rule and becke, and must and shall fulfill, not their owne will, but the will of Christ,
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,
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or because wives must be subject to their husbands, therefore they must make a cursie at the Name of their Husbands. But if Master Page will speake to the purpose, he must say thus;
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 witnes our subjection. This inference is right,
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,
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Of necessitie our present bowing must be according to the future; the parts must be according to the whole; the prefect bowing must regulate the imperfect; therefore if bowing at the Name Jesus shall not be performed at that day, it concernes none so to bow now.
Of necessity our present bowing must be according to the future; the parts must be according to the Whole; the prefect 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.
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Some to whom I have put this Argument, and finding it too hot for them, stand to it to affirme that bowing at the Name Jesus shall be fulfilled at the day of Judgement, but they cannot prove it otherwise than by seeking shelter at this Text. If any such assertion shall ever come in Print, I am confident that every judicious Reader will smile at it,
some to whom I have put this Argument, and finding it too hight 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. If any such assertion shall ever come in Print, I am confident that every judicious Reader will smile At it,
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First, There is no Scripture for it, and it is in no wise to be imagined, that so many cleere Scriptures speaking so fully and plainly of the Judgement-day,
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,
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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 appeare in his most glorious Name of Power, and Glory; when he shall not come as a Jesus to the most that shall then bow,
Secondly, To what end shall the Name jesus be sounded out At that day, that all shall bow At the found 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,
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Thirdly, It is absurd to imagine that the Holy Ghost would describe the perfection of Christs Kingdome, onely by such a gesture as a childe can performe at the mention of his Father.
Thirdly, It is absurd to imagine that the Holy Ghost would describe the perfection of Christ Kingdom, only by such a gesture as a child can perform At the mention of his Father.
His Person is taken out of our sight, all that we can doe, will not reach to it, but his Name he hath left behinde him to us, that we may shew by our reverence and respect to it, how much we esteeme him. If then we must now bow to the Name, because the Person of Christ is out of our sight; then it followes that when Christ shall manifest his Person, there will be no time,
His Person is taken out of our sighed, 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 sighed; then it follows that when christ shall manifest his Person, there will be no time,
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or place, for bowing at the Name. (But by the Bishops 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,
or place, for bowing At the Name. (But by the Bishops 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,
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for shall veneration and honour reach to a bare Name as it is sounded out by the breath of man, who is lesse 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 every where present by his infinite Deitie, and especially present in and among his Saints by his Spirit?)
for shall veneration and honour reach to a bore Name as it is sounded out by the breath of man, who is less than nothing? Isaiah 40. 17. And can no worship reach to the Person, who beside that he is in the glory of the Father in the heavens as man, also is every where present by his infinite Deity, and especially present in and among his Saints by his Spirit?)
whereas if the Person were present before him, he would never bow to the Image. The Name Jesus is as it were the signe or image of our Saviour, it would be therefore worse than Idolatry it selfe to bow to Christs image efore his owne face.
whereas if the Person were present before him, he would never bow to the Image. The Name jesus is as it were the Signen or image of our Saviour, it would be Therefore Worse than Idolatry it self to bow to Christ image efore his own face.
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 specifie it in so many cleere places, treating of the Judgement day,
yet it is enough that it be specified in one Text, as (viz.) in this present Text of Philip 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 not to be like children, (as Bishop Babington well notes) playing with letters, and syllables, and adoring Titles with that honour, which is due to the Person. It is Sathans Policy to exercise men with trifles, that he may steale away their hearts from that which is necessary, as wofull experience proves too true in such as are addicted to this will-worship.
and not to be like children, (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.
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But bowing at the Name Jesus may be fully perfected before, for many can now make a perfect low curtesie at the sound of that Name, even almost to the ground.
But bowing At the Name jesus may be Fully perfected before, for many can now make a perfect low courtesy At the found of that Name, even almost to the ground.
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The Major is plaine, because the three Persons being coequall, ought to have a coequall worship, agreeable to John 5. 23. Every one must honour the Sonne as they honour the Father.
The Major is plain, Because the three Persons being coequal, ought to have a coequal worship, agreeable to John 5. 23. Every one must honour the Son as they honour the Father.
The Minor is plaine, for they by their exposition of the said Text of Phil. 2. 9, 10. doe inferre a bowing at one of the Titles of the Sonne, which they doe not practise at the Titles of any other Person.
The Minor is plain, for they by their exposition of the said Text of Philip 2. 9, 10. doe infer a bowing At one of the Titles of the Son, which they do not practise At the Titles of any other Person.
First they affirme, that they worship all alike in Spirit and Truth, and that the word NONLATINALPHABET, translated (even as) in Iohn 5. 23. doth intend onely a truenes of worship, not every way an equall correspondency. I reply, that the Persons being equall, must have an equall worship; and the word NONLATINALPHABET, must be there taken for the selfe-same worship in likenes and kinde,
First they affirm, that they worship all alike in Spirit and Truth, and that the word, translated (even as) in John 5. 23. does 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, must be there taken for the selfsame worship in likeness and kind,
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then to every Person in Trinitie, because every Person is God. We are to serve God with our bodies, as well as with our soules; outward honour is true honour as well as that which is inward.
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.
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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 Sonne 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 Sonne. For the exposition of the word NONLATINALPHABET, (even as) in Iohn 5. Zanchius saith thus;
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, (even as) in John 5. Zanchius Says thus;
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Even as they honour the Father, that is, (I say) saith he, with the like selfe-same honour plainly, wherewith all honour the Father: and a little before ▪ To whom, saith he,
Even as they honour the Father, that is, (I say) Says he, with the like selfsame honour plainly, wherewith all honour the Father: and a little before ▪ To whom, Says he,
Secondly, They answer, that they doe not put a difference between the Three Persons, for by bowing at the Name Jesus, they worship all the three Persons in one,
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,
and distinctly, Act. 7. 59. So doth St Paul upon the Father, Ephes. 3. 14. And the distinct Names of each Person, doe not personally denote the other Persons; as when I say, I beleeve in God the Father, I doe not in that Article say, I beleeve in God the Sonne.
and distinctly, Act. 7. 59. So does Saint Paul upon the Father, Ephesians 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.
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if they say any thing, they confound the Persons: For the Person of the Father is not in the Person of the Sonne, nor the Person of the Sonne in the Person of the Father, &c. but the Persons are distinguished:
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, etc. 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,
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,
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or Third Person, cannot denominate, but onely the Second Person. And it is plaine, that the Name above every Name in the Text, is onely proper to the Second Person, because the Second Person onely was humbled,
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,
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I grant that the honour of the Sonne, is essentially the honour of all the three Persons, because every Person is the selfe-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.
I grant that the honour of the Son, is essentially the honour of all the three Persons, Because every Person is the selfsame God; according to John 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.
But when they honour the Son in the Father, they doe not bow at the Name of the Father. Therefore when they honour the Father in the Sonne, they must not bow at the Name of the Sonne; for if they doe,
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,
But if corporall bowing at the Name Jesus, be injoyned 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.
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.
than at another time? how sensles will this be? The true bowing, which is the bowing of subjection, as I have shewed, is already performed in some degree, by all the creatures together at once. But bowing at the Name Jesus, cannot be done by all at once; suppose we understand it onely of rationall creatures; For how can the Angels, and glorified Saints, understand when Jesus is named on Earth? How can we on Earth heare,
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 nam on Earth? How can we on Earth hear,
how can we heare, 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 Andrewes assertion, before specified, would be unseasonable to be then performed.
how can we hear, when jesus is nam 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 Andrews assertion, before specified, would be unseasonable to be then performed.
How shall deafe men bow at the Name Jesus, who cannot heare it pronounced? What, shall not they fulfill the Text as well as others? Seeing no creature is excepted.
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.
How shall things in hell bow at the Name Jesus? To speake 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,
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,
How shall the damned Soules 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;
How shall the damned Souls in Hell bow At the Name jesus? After what manner shall jesus be nam in hell? There is no Church there, no divine service there, which is the place and season, these men say, of this bowing. There is nothing in hell, but blaspheming, what shall they Blaspheme, and then bow, if they had bodies? most ridiculous;
What shall they not fulfill the Text in hell, and be under Christs power, untill Jesus be named? then they might ease their torment by forbearing the mention of that Name; Seeing in hell they can doe nothing but blaspheme, how shall they Bow?
What shall they not fulfil the Text in hell, and be under Christ power, until jesus be nam? 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?
By this meanes Christ shall bring us into greater bondage, than the bondage of the Ceremoniall Law, from which he delivered his Church. To this I will subjoyne another Argument.
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.
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 worke of the Holy Ghost will be enthralled to the will of every man, yea of vile men also.
The Spirit of God works when and where he Pleases, 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.
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Praecepta affirmativa, &c. Affirmative Precepts doe alwayes binde, but not to all times. Therefore say they, we are not bound to doe 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;
Praecepta Affirmative, etc. Affirmative Precepts do always bind, but not to all times. Therefore say they, we Are not bound to do it but when the Church order 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;
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Gods unlimited Commands cannot be limited, therefore the Church limiting it to a time, could not ground it on Gods Command. The Name Jesus is the same Name at one time, or place, as at another.
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.
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when they heare it often mentioned, and will not bow, doe they not breake Gods command? Will it be a tolerable excuse to plead, that they are not bound to doe it, but onely at Church.
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.
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When Nebuchadnezzar made a Decree, Dan. 3 that at the sound of the Cornet, Sackbutt, &c. all should fall downe and worship, did not he intend, that this command should binde 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 transgressours of the Kings Commandement,
When Nebuchadnezzar made a decree, Dan. 3 that At the found of the Cornet, Sackbutt, etc. all should fallen 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 Kings Commandment,
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Therefore when Gods commandement is plaine, and unlimited, and they say, the Church must limit it, they give the Church authoritie over Gods Word. They cannot deny but they must be alwayes internally reverent at the Name Jesus, according to the third Commandement, which injoynes inward reverence at all times,
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 reverend At the Name jesus, according to the third Commandment, which enjoins inward Reverence At all times,
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when we mention the Name Jesus, or any other divine Titles, but onely in the Church, as not to expresse outward reverence at all times when the same Name is mentioned, but onely there. Secondly, I reply.
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.
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If we are not bound to performe the dutie of the Text, but by direction and command from the Church. By what authoritie shall the damned in hell doe it, who must yet fulfill the Text as well as we? there is no Church-government in hell, or will they have them doe it by direction from the Canon; into what unspeakeable snares doe these men run into by this opinion?
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?
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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;
For these two clauses, of bowing the knee, and Confessi 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 necessitie understand confession with the tongue, that Jesus Christ is Lord plainly also, and literally.
Therefore as they understand (At the Name jesus) and understanding bowing the knee plainly, and properly, they must of necessity understand Confessi with the tongue, that jesus christ is Lord plainly also, and literally.
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& also at that time a vocall confession with the tongue, that Jesus is the Lord. In which confession, Jesus being againe named, will call for a new bowing & confession,
& also At that time a vocal Confessi with the tongue, that jesus is the Lord. In which Confessi, jesus being again nam, will call for a new bowing & Confessi,
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Againe, 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;
Again, This answers patly to Daniel's 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 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:
which is an amplification of Daniel's 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:
Secondly, The Text according to the true meaning thereof, makes Christ Lord of every creature, from whose government and dominion, none can be exempted.
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 dutie of the most of his creatures, which cannot possibly performe their dutie to Christ, as they understand it; as I have proved;
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;
Thirdly, The Text truly understood gives to Christ the honour of every knee. Christ will have all the abilities of every part and parcell of every creature to bow to him:
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:
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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 naturall and spirituall abilities,
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,
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Fifthly, Whereas Christ is Lord and King, especially of his Church, which amongst men are onely his true and faithfull subjects, for whose sake he will bring downe all adversary Power;
Fifthly, Whereas christ is Lord and King, especially of his Church, which among men Are only his true and faithful subject's, 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,
this their exposition robs christ of his true Subject's, and thrusts upon him, for the most part, the members of Antichrist. For the most famous Divines of all times,
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The best Churches and Christians, because they understand Gods Word, practise it not, and who doe practise it as a dutie of the Text, (a few simply mislead onely excepted) but a sort of ignorant, superstitious, lewd scandalous persons,
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,
which are enemies to Christ, yet this opinion forceth these on Christ, to be his true subjects, and thrusteth going his owne people, purchased with his blood; and what an unspeakeable indignitie is this to Christ?
which Are enemies to christ, yet this opinion forceth these on christ, to be his true subject's, and thrusts going his own people, purchased with his blood; and what an unspeakable indignity is this to christ?
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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 kingdome now begun, and his kingdome made perfect; for by their exposition of the Text, they cannot avoyd it,
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,
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For whereas he shall then appeare in his great and glorious Name of Power and Glory, accompanied with his Mightie Angels in flaming fire, who shall then yeeld unto him their fullest service and subjection, which is the bowing, that they shall willingly performe unto him at that day;
For whereas he shall then appear in his great and glorious Name of Power and Glory, accompanied with his Mighty Angels in flaming fire, 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;
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thrust them into the bottomles pit, which is the bowing in the Text, which they shall performe to Christ against their wills; and that he may wholly free his Saints from the corruption of their natures,
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 nature's,
and renue them perfectly, according to his image, and reward them with everlasting blisse and happines, which is the bowing that they shall willingly yeeld unto him;
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;
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and that he may renue the creature, which now groanes, and travaileth in paine by reason of mans sin. This their exposition makes it to be nothing else but a Ceremony, a corporall bowing at the title Jesus, which will be a poore honour to Christ, a poore affrightment to his enemies, a poore advancement to his Friends. It will make this glorious day of the Lord, to have no glory in it;
and that he may renew the creature, which now groans, and Travaileth in pain by reason of men since. This their exposition makes it to be nothing Else but a 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 these in some sort deale worse with him than they, for they dealt thus with him in his extreame humiliation; but these doe it in the greatest height and perfection of his Kingdome.
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.
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THe bowing at the Name Iesus, is neither typified nor prophesied of in the old Testament, therefore it is no way probable, that it is a due honour to Christ in the new Testament.
THe bowing At the Name Iesus, is neither typified nor prophesied of in the old Testament, Therefore it is no Way probable, that it is a due honour to christ in the new Testament.
as his flying into Egypt; his bringing up at Nazareth; his birth at the Towne of Bethlehem; the Souldiers casting Lots for his Garments; the not breaking of his bones.
as his flying into Egypt; his bringing up At Nazareth; his birth At the Town of Bethlehem; the Soldiers casting Lots for his Garments; the not breaking of his bones.
But this honour in the Text, is the honour of Christs kingdome, which indeed is foretold according to the true meaning of the Text, as Psal. 2. 8, 9, 10, 11, 12. Is. 45. 23. But whereas all other honours concerning Christ, both externall and internall, are foretold, corporall bowing at his Name is not foretold:
But this honour in the Text, is the honour of Christ Kingdom, which indeed is foretold according to the true meaning of the Text, as Psalm 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:
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and seeing jots and titles concerning Christ are foreshewed, and bowing at the Name Jesus (if it were the Evangelicall honour of Christ) not foretold, it would lay an high imputation on the Majestie of God,
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,
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SECTION XIV. THere is no example for bowing at the Name Iesus in the whole New Testament, therefore it is not probable, that it is a commanded dutie. The consequent is plaine;
SECTION XIV. THere is no Exampl for bowing At the Name Iesus in the Whole New Testament, Therefore it is not probable, that it is a commanded duty. The consequent is plain;
As there must be offences for the hardening of the wicked, so God will have Examples for the benefiting of his people, and for the leaving the wicked without excuse.
As there must be offences for the hardening of the wicked, so God will have Examples for the benefiting of his people, and for the leaving the wicked without excuse.
The Apostle saith 1 Cor. 6. 2. That the Saints shall judge the world, that is one way of their judging of them by their vertuous examples. God was ever mindfull, that there should be examples, Iohn 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 Gods Worthies, and of the singular fruits thereof, concludes Heb. 12. 1. Seeing there is such a cloud of witnesses, let us run with patience the race that is set before us.
The Apostle Says 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. Philip 2. 5. 1 Thebes 1. 7. 2 Thebes 3. 9. 1 Tim. 4. 12. The Apostle having spoken Hebrew 11. of the faith of God's Worthies, and of the singular fruits thereof, concludes Hebrew 12. 1. Seeing there is such a cloud of Witnesses, let us run with patience the raze that is Set before us.
Generally, saith Zanchy, the Fathers doe understand the Name above every Name, either of the Name of God, or the Name of the onely begotten Sonne of God, and some of Christs Glory;
Generally, Says Zanchy, the Father's 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 Glory;
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Yet these three or foure as Master Page confesseth, doe not say that adoration must be done at the sound of the Name Jesus; yea he affirmes, that there is no full authoritie for bowing at the Name Iesus from the Fathers. Some Divines doe conjecture, that this custome was brought up first to testifie Christs divinitie against Arrius, but they neither prove it, neither can they;
Yet these three or foure as Master Page Confesses, do not say that adoration must be done At the found of the Name jesus; yea he affirms, that there is no full Authority for bowing At the Name Iesus from the Father's. some Divines do conjecture, that this custom was brought up First to testify Christ divinity against Arius, but they neither prove it, neither can they;
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and if it were so, it overthrowes these mens grounding it upon the Text. The best instance, which these Bowers bring from the Fathers, is that of S. Hierome, whom yet they doe pittifully wrest.
and if it were so, it overthrows these men's grounding it upon the Text. The best instance, which these Bowers bring from the Father's, is that of S. Jerome, whom yet they do pitifully wrest.
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But Hierome speakes 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, doe they therefore bow at the Name God.
But Jerome speaks of christ, not jesus. He does 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.
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And indeed what Hierome 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 Hierome consents not unto them it is plaine;
And indeed what Jerome Says 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;
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for when he entreats on Phil. 2. 9, 10. the place in controversie, he saith there no more but this, according to the judgement of other Authors, that all Creatures should adore Christ:
for when he entreats on Philip 2. 9, 10. the place in controversy, he Says there no more but this, according to the judgement of other Authors, that all Creatures should adore christ:
If any one in answer to this Argument will produce Fathers, I pray them to produce them to say, not onely 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 speake thus full, let them spare their labour,
If any one in answer to this Argument will produce Father's, 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,
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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 onely so,
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,
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but at that time they used veneration, and suffered it to be done at humane Names. For at the Metropoliticall Visitation at the Cliffe by Lewes in Sussex, in the beginning of July 1635. The Visitor entring into speech of the Lord Archbishop of Canterbury, as soone as ever he named William, he put off his hatt,
but At that time they used veneration, and suffered it to be done At humane Names. For At the Metropolitical Visitation At the Cliff by Lewes in Sussex, in the beginning of July 1635. The Visitor entering into speech of the Lord Archbishop of Canterbury, as soon as ever he nam William, he put off his hat,
if any now shall distinguish betweene divine and civill worship, and affirme that this was but civill worship. 1. I reply, I could question the distinction ,
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,
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for if the Name Iesus, 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 if the Name Iesus, 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;
Againe, Though it should be granted that the civill worship of the knee may be given to the Names of men, which yet is not to be granted upon these mens grounds,
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,
Therefore no Names of God, besides the Name Iesus, can be adored with the worship of the knee. For whatsoever is divine, is onely capable of divine worship. Then,
Therefore no Names of God, beside the Name Iesus, 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 preheminence above them all to the Name Iesus, it is a plaine contradiction,
if any other Divine Names may be indifferently bowed unto, they giving the pre-eminence above them all to the Name Iesus, it is a plain contradiction,
as these superstitious Jesu-worshippers never doe, by their bowing at or to the Names of men, it cannot be avoyded but they give the preheminence 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,
as these superstitious Jesus-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,
Then the Text of Phil. 2. 9, 10. as these men understand it, shall stand but for a cypher; For if all Titles both divine and humane, be of themselves capable of the honour of the knee, then was the Name Jesus capable of this honour,
Then the Text of Philip 2. 9, 10. as these men understand it, shall stand but for a cypher; For if all Titles both divine and humane, be of themselves capable of the honour of the knee, then was the Name jesus capable of this honour,
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and so to every Person of the Trinitie, 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 Trinitie must) because, say they, the Name Iesus is above them 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 Philip 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 Iesus is above them all.
Therefore if it be true, as these men say, that bowing at the Name Iesus is Gods command to be done to it upon so speciall a reason, that it is the Name above every Name, there being no command,
Therefore if it be true, as these men say, that bowing At the Name Iesus 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,
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or example of bowing at any other Name besides, nothing can be more certaine, but that the Name Iesus is selected and culled out among all other Names, to have the honour of the knee peculiarly to be done to it.
or Exampl of bowing At any other Name beside, nothing can be more certain, but that the Name Iesus is selected and culled out among all other Names, to have the honour of the knee peculiarly to be done to it.
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Therefore to give this bowing to Divine Names is evill, but intolerable presumption to give it to the Names of men; for this cannot be done without horrible profanation of the Name Iesus. This will necessarily follow,
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 Iesus. This will necessarily follow,
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THis exposition of the said Text, will bring a scandall upon the Church of England; for though an injunction passed in the dayes of Queene Elizabeth, to authorize this Ceremony,
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 Reigne, (though the words of the Canon are not plaine for it) yet was the execution of it generally neglected.
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.
Yea Master Hooker, pleading for our Ceremonies, calleth bowing at the Name Iesus, an innocent harmlesse Ceremony, which none, saith he, is constrained to use:
Yea Master Hooker, pleading for our Ceremonies, calls bowing At the Name Iesus, an innocent harmless Ceremony, which none, Says he, is constrained to use:
but the other was generally neglected, and not urged, till the dayes of this late Archbishop. Therefore if this be a dutie of the Text, it will accuse the Church of England of grosse hypocrisie, in urging meere Ceremonies, and neglecting to urge a necessary dutie: It would be a preferring of her own traditions above Gods Commandements:
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:
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yet hold their opinion very uncertainly: they passe to and fro betwixt the Text and the Canon: When they thinke that the Authoritie 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 beare it, they flee to the Canon. And if this be not halting between two opinions, for my part, I know not what is.
yet hold their opinion very uncertainly: they pass to and from 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.
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I will instance but in one; Master Page in his Treatise of justification of bowing at the Name Jesus, doth confesse, that when he first went about that Treatise, he did not thinke that it could be so directly proved from the Text; a plaine evidence that he went about it doubtfully; for he was to encounter with an Antagonist, that held it no dutie of the Text; and would he goe about to contradict him,
I will instance but in one; Master Page in his Treatise of justification of bowing At the Name jesus, does 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,
but he affirmes that when he had read Bishop Andrewes on Phil. 2. he could not but condescend to his opinion; yea though he brings many Arguments, such as they are, to prove it a dutie, yet thus he closeth with his Antagonist; Though I am not so peremptory, saith he, that it is a dutie of the Text, as you are it is not;
but he affirms that when he had read Bishop Andrews on Philip 2. he could not but condescend to his 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, Says he, that it is a duty of the Text, as you Are it is not;
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Neverthelesse, if the Text faile me, I will ground it upon the Authoritie of the Church. Yea throughout the whole Treatise, he is content with any testimony or proofe from any Authour, that may give the least signification that it is but a thing indifferent,
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 vnderstand 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;
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 affirme, that because Kings and Rulers are commanded to be subject to Christ, Psal. 2. 12. which subjection is signified by the word Kisse, therefore they are bidden in an expresse and literall way, directly and plainly to kisse Christ.
he may as well affirm, that Because Kings and Rulers Are commanded to be Subject to christ, Psalm 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.
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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 necessitie of sinning,
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,
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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 doe yee halt between two opinions? If God be God, follow him,
for whatsoever is not of faith is since, Rom. 14. 23. I say to all these men, as Elijah said to the worshippers of Baal, 1 Kings 18. 21. Why do ye halt between two opinions? If God be God, follow him,
SECTION I. OF all the Reasons that I have hither to met with, I professe, I have not found any one that is truly grounded upon the Text, or any other correspondent Scriptures, but meerely upon the fantasie of the braine.
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.
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The Text, say they, is as cleere as the Sunne for this practise, doth it not say expressely, At the Name of Jesus every knee shall bow? Can there be any thing more plaine? I have already answered this,
The Text, say they, is as clear as the Sun for this practice, does it not say expressly, At the Name of jesus every knee shall bow? Can there be any thing more plain? I have already answered this,
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But if they will needs have it so meant here, I will produce a Text that may make as much for adoration at Gods Name, as this Text for the Name Jesus, Psal. 63. 4. Thee will I blesse while I live, I will lift up my hands in thy Name:
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, Psalm 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 shews, it is Gods 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.
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.
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If then by this exposition we be bound in the one place, to bow the knee at the naming of Iesus, 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.
If then by this exposition we be bound in the one place, to bow the knee At the naming of Iesus, 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.
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For the translation, though I doe not question it, yet in my poore judgement, if it had been translated In the Name, as it is in the Originall, the same phrase being never translated at the Name in any other place of Scripture, but in this place onely, (though in as hard places as this) it would have prevented that great offenc which ignorant men have taken by it for the practise of this will-worship,
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,
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,
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The Text cannot with any sense beare this Reason; for as I have shewed before, the Apostle argues from the humiliation of Christs Person to the advancement of his Person;
The Text cannot with any sense bear this Reason; for as I have showed before, the Apostle argues from the humiliation of Christ Person to the advancement of his Person;
but because it is a reason much relyed upon, and ignorant men that know little else, have learned it exactly from their Teachers, I will encounter with it,
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,
Their maine proofe of this Reason they produce from John 19. 19. Where Pilate set up Christs title over his head upon the Crosse, Jesus of Nazareth the King of the Jewes:
Their main proof of this Reason they produce from John 19. 19. Where Pilate Set up Christ title over his head upon the Cross, jesus of Nazareth the King of the Jews:
Pilati consilium fuit, &c. It was Pilates policy saith he, that he might revenge himselfe of the Jewes, who by their obstinate importunitie 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.
Pilati consilium fuit, etc. It was Pilate's policy Says 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 adds yet further, Atqui in Christ 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 Chiefe Priests of the Jewes tooke at this Title, proves it not to be scornefull to Christ, who were displeased with Pilate for it;
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 reproachfull, they burning in malice against our Saviour, would have liked it well enough. 3. Had it been set up in scorne, it was not in any quarrell to the Name, but to the Person. 4 Had it been to a Name, yet was it not to the Name Iesus, but the Title King of the Jewes.
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 Iesus, but the Title King of the Jews.
as God, Sonne of God, Christ, Jehovah, suffered rather in him than the Name Iesus. The reason that Mr Page gives to preferre the Name Iesus above these Names, doth not satisfie;
as God, Son of God, christ, Jehovah, suffered rather in him than the Name Iesus. The reason that Mr Page gives to prefer the Name Iesus above these Names, does not satisfy;
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 Iesus was his proper Name given him at his Circumcision, but these Names are Titles of his honour:
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 Iesus was his proper Name given him At his Circumcision, but these Names Are Titles of his honour:
for whosoever did but confesse 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 himselfe, they immediately intended mischiefe against him.
for whosoever did but confess him to be the christ, was put out of the Synagogue, John 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.
Now that these Names, and not the Name Iesus, 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 owne Subjects should hate him, rise up against him,
Now that these Names, and not the Name Iesus, Are suffering Names, I will illustrate it by this Simile. Suppose the Subject's of Some King, whose proper Name is John, or Henry, suppose, I say, his own Subject's should hate him, rise up against him,
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I would faine 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:
I would feign know in respect of what Name this King suffers, 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 Jewes never question him for his proper Name, but they will not give him his Titles of honour, they will not suffer him to reigne over them, Luk. 19. 27. but because he takes this due honour to himselfe, they reproach him, and kill 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;
2. The reason will be more evident (if it were lawfull to reason without booke,) for bowing at the Names, God, Christ, or King, &c. than the Name Jesus; for thus I reason:
2. The reason will be more evident (if it were lawful to reason without book,) for bowing At the Names, God, christ, or King, etc. than the Name jesus; for thus I reason:
Looke what Names Christ in the time of his humiliation laid downe, and at the mention of which received disdaine & reproach, it is meete, 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 downe,
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,
But Christ in the time of his humiliation laid not down his Name Jesus, but he laid downe his Glorious Names, as Lord, God, Christ, King, and at the mention of these he suffered disdaine & reproach, not at the mention of the Name Jesus. Therefore it is meete, 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.
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, etc. 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.
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If it be replyed, that Christ having been humbled in his Name Jesus, it is therefore necessary, that he should receive honour in that Name, being exalted.
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.
If this were necessary, why were not those Worthies Joseph and Daniel, Types of Christs humiliation as of his exaltation by a speciall appointment of God bowed to,
If this were necessary, why were not those Worthies Joseph and daniel, Types of Christ humiliation as of his exaltation by a special appointment of God bowed to,
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In another sense it is true in Christ (though it be not an ever-binding rule) for he shall be alwayes honoured by the Church in that Name, which shall not be laid downe.
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.
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Some have openly taught this stuffe, Jesus is more excellent than Jehovah, because Jehovah delivered the people from the Land of Egypt, out of the house of bondage,
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,
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Yea Mr Page himselfe speakes very meanly (in comparison) of the name Lord, which is the same with Jehovah, (for every where, where the Septuagints finde the name Jehovah, they translate it by the word NONLATINALPHABET, Lord.) Yea though he doe acknowledge, that the name Lord doth betoken the Deitie. For thus he saith;
Yea Mr Page himself speaks very meanly (in comparison) of the name Lord, which is the same with Jehovah, (for every where, where the Septuagints find the name Jehovah, they translate it by the word, Lord.) Yea though he do acknowledge, that the name Lord does betoken the Deity. For thus he Says;
Answ. 1. I desire to know, what they meane 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;
Answer 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;
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yea it is Idolatry to attribute our Salvation to bare names, or titles, which our Saviour himselfe wrought for us. But if this be their meaning, that the Person Jesus, is greater,
yea it is Idolatry to attribute our Salvation to bore names, or titles, which our Saviour himself wrought for us. But if this be their meaning, that the Person jesus, is greater,
for 1. this will divide Jesus from Christ, and make Jesus and Christ two Persons. 2. It will seperate 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.
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.
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2. It is an absurd kinde of reasoning to attribute temporall deliverance to Jehovah, and Salvation to Jesus, onely for as much as Jehovah is the Authour of all good, temporall, spirituall, and eternall;
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;
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for if he name Jesus be above Jehovah, of necessitie 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:
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:
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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 expressely, that the second Person is greater than the first or third Person.
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.
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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.
The First part of the Argument is proved from Hebrew 1. 4. where the Apostle Proves that christ was better than the Angels, viz. Because he had obtained a more excellent Name than they.
as Deut. 26. 19. The Lord promiseth his people that will keepe his Commandements, that He will make them high above all Nations, in praise, in name, and in honour.
as Deuteronomy 26. 19. The Lord promises 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 Eunuches that will keepe his Sabbaths, a Name better than of sonnes and daughters, that is, he will bestow upon them a greater excellency and honour, than those that have sonnes and daughters, viz. in that respect,
So Isaiah 56. 5. The Lord promises 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,
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Therefore to affirme that Jesus is abave Jehovah, doth expressely fight against this Text of 1 Cor. 15. 27. where God having subjected all things under Christs feete, hath yet excepted himselfe that did put all things under him.
Therefore to affirm that jesus is abave Jehovah, does expressly fight against this Text of 1 Cor. 15. 27. where God having subjected all things under Christ feet, hath yet excepted himself that did put all things under him.
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by the selfe-same reason he hath not subjected his Name to Christs name, for if he had, by the reason above-specified, he had also preferred his Sonne above himselfe.
by the selfsame reason he hath not subjected his Name to Christ name, for if he had, by the reason above-specified, he had also preferred his Son above himself.
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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 Trinitie, because they are equall, and cannot be made unequall. This answer is very frivolous;
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;
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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 weake and uncertaine,
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,
For as Arrius undervalued the Sonne beneath the Father, in that he attributed unto him a Name below the Name of the Father: And as we prove against Arrius, that Christ is God equall with the Father, because of the identitie and samenes,
For as Arius 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 Arius, that christ is God equal with the Father, Because of the identity and sameness,
called omniscient, eternall, &c. So it will be evidently proved by necessary consequence, against these men that hold that opinion, howsoever they positively deny it, that they are in some degree in an extreame with Arrius, preferring Christ above the Father, because they attribute unto him a Name greater than the name of the Father. Secondly, They answer, that the second Person, though of himselfe he be equall with the Father, yet in respect of us he is greater,
called omniscient, Eternal, etc. 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 Arius, 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,
for 1. the Scriptures doe every where as much extoll the love of God in giving his Son, as the love of Christ in giving himselfe. 2. This answer doth not agree with the Text, for the Text injoyneth the bowing therein, not onely to us men,
for 1. the Scriptures do every where as much extol the love of God in giving his Son, as the love of christ in giving himself. 2. This answer does not agree with the Text, for the Text enjoin the bowing therein, not only to us men,
but generally to all creatures, over whom Christs Name is advanced, for therfore 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 Fathers Name, by the same reason the Father must bow to the Sonne.
but generally to all creatures, over whom Christ 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.
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3. By this answer they contradict themselves, for when they be challenged that in bowing at the name Jesus onely, they honour the Sonne above the Father, they deny it,
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 affirme, that they honour all alike at the name Jesus, which indeed they cannot affirme, if the second Person be greater to us than the other Persons, then we to whom he is greater, must honour him more than the other, that to us are not so great. Even as to the supreame Magistrate in a Kingdome, we give a greater honour than to those that to us are not so great as he.
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, then we to whom he is greater, must honour him more than the other, that to us Are not so great. Even as to the supreme Magistrate in a Kingdom, we give a greater honour than to those that to us Are not so great as he.
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Thirdly, Thus it is answered, that the name Jesus is a common name to every Person in Trinitie, and therefore though it be above other Divine Names, yet it doth not make inequalitie between the Persons, and in bowing at that onely, they honour all alike.
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 does not make inequality between the Persons, and in bowing At that only, they honour all alike.
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If Saviour and Jesus be all one, why then doe they not bow as well at the sound of Saviour, as Iesus, for their reason is the same for both. 2. I affirme, that they are not all one:
If Saviour and jesus be all one, why then do they not bow as well At the found of Saviour, as Iesus, for their reason is the same for both. 2. I affirm, that they Are not all one:
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the word Saviour indeed, before Christ was incarnate, shewed what God would doe in the fulnesse of time, viz. send his Son to be our Redeemer; but it is no proper Name;
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 affirme, that it is the name of his humanitie onely, because given him upon his incarnation, and he being called generally by that name in the dayes of his flesh; and sundry men being so called as Types of Christ, though (if it be so) it doe denominate unto us his whole Person, God and Man, because of the inseperable union of the two natures. But Bishop Andrewes assertion here is very strange, who affirmes that the name Jesus, is the proper and chiefe Name of God; but how can it be so,
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, though (if it be so) it do denominate unto us his Whole Person, God and Man, Because of the inseparable Union of the two nature's. But Bishop Andrews 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,
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The Person is taken out of our sight; all that we can do, cannot reach unto it, but his Name he hath left behinde to us, that we may shew by our reverence,
The Person is taken out of our sighed; 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 esteeme him. For if the name Iesus doe denominate the Person of Christ, as taken out of our sight, then it denominates onely his humanitie, which onely was in our sight, for the Deitie was never in our sight: But if it be true,
and respect to it, how much we esteem him. For if the name Iesus do denominate the Person of christ, as taken out of our sighed, then it denominates only his humanity, which only was in our sighed, for the Deity was never in our sighed: But if it be true,
Secondly, It is absurd to affirme, that nothing we can doe can reach to Christs Person, because it is out of our sight: by the same reason, nothing that we doe can reach to God the Father, or the Holy Ghost, because they are invisible, then farewell all Religion. If nothing that we can doe can reach to Christs Person, then the whole bowing can reach but to the Name, none to the Person; and to worship the Name without the Person, is grosse Idolatry by their owne confession.
Secondly, It is absurd to affirm, that nothing we can do can reach to Christ Person, Because it is out of our sighed: 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 Person, then 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 Confessi.
Thirdly, By the Bishops reason, if we must bow at the Name of our Saviour, because he is not present, then we must not bow at the name Jesus, which name, saith he, signifieth the Deitie, which is alwayes present, but at the name Christ, which saith he,
Thirdly, By the Bishops reason, if we must bow At the Name of our Saviour, Because he is not present, then we must not bow At the name jesus, which name, Says he, signifies the Deity, which is always present, but At the name christ, which Says he,
Secondly, If Jesus be the proper and chiefe name of God, then should all those that were called ordinarily by that name (besides Christ) be called by the proper and chiefe name of God, which without horrible blasphemy could not be yeelded unto.
Secondly, If jesus be the proper and chief name of God, then should all those that were called ordinarily by that name (beside christ) be called by the proper and chief name of God, which without horrible blasphemy could not be yielded unto.
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Lastly, This answer overthrowes their owne 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 onely to the Sonne, 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 Trinitie, because he had it not before. Secondly, the Person onely in the Text that suffered, received this Name,
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,
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For who taught them to reason thus, have they received it from the Doctrine of the Prophets and Apostles? If they have, they must shew where ▪ It is abominable to teach for a doctrine the fantasie of the braine;
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;
1. If we must bow at the name Jesus, because it signifieth our salvation, then we must rather bow at the name Christ, because this Name doth more fully and expressely signifie our Salvation, than the name Jesus, (now these Jesu - worshippers doe not bow at the name Christ.) Thus saith learned Ʋrsinus; Jesus est proprium nomen Mediatoris, &c. Jesus saith he, is the proper name of our Mediator; Christ as it were the Sirname. For so is he Jesus, that so he is also Christ, i. e.
1. If we must bow At the name jesus, Because it signifies our salvation, then we must rather bow At the name christ, Because this Name does more Fully and expressly signify our Salvation, than the name jesus, (now these Jesu - worshippers do not bow At the name christ.) Thus Says learned Ʋrsinus; jesus est proprium Nome Mediatoris, etc. jesus Says 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.
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a promised Saviour and Messias: By both names his Office is designed, but by the Name more summarily than expressely; by the Sirname more cleerely and expressely; for the Sirname Christ, doth denote the three certaine parts of his Office, as namely, Propheticall, Priestly, and Kingly.
a promised Saviour and Messias: 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, does denote the three certain parts of his Office, as namely, Prophetical, Priestly, and Kingly.
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If we should heare of some Potent King, that he is become a great Conquerour, hath atchieved a noble Victory, and hath made a great conquest of his enemies,
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,
when particular Circumstances of the Conquest shall be fully related, by this means the Victory is more cleerely manifested, and we rest better satisfied, and contented a great deale more this way,
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,
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Thus it is concerning the Names Jesus, and Christ; The name Jesus doth but in generall shew Christ to be a Saviour; But the name Christ doth in particular make knowne,
Thus it is Concerning the Names jesus, and christ; The name jesus does but in general show christ to be a Saviour; But the name christ does in particular make known,
and to make intercession for us It denotes him a King to subdue and conquer the enemies of our Salvation, and to rule and reigne in our hearts by his Spirit. It denotes him a Prophet, to teach and instruct 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,
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In all reason therefore the Name Christ doth more fully and cleerely expresse our Salvation than the Name Jesus; and by this their reason is rather to be bowed to than the Name Jesus. Secondly,
In all reason Therefore the Name christ does 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,
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if we must bow at the name Jesus, because it signifieth our Salvation, why then doe not they bow at the word Saviour, (which they make all one with Jesus,) which doth as plainely,
if we must bow At the name jesus, Because it signifies our Salvation, why then do not they bow At the word Saviour, (which they make all one with jesus,) which does as plainly,
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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,
TO hold that we must bow by the Text At the Name jesus, Because it signifies our Salvation, will admit this dangerous consequence, for either it will overthrow the bowing in the Text to Angels, Devils, Reprobates,
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 doe) for so they say we must bow,
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,
because it concernes elect men onely, but that Name must concerne all things and creatures alike, which is the Name of Power and Glory, as is above specified.
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.
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THe bowing at the Name Jesus, because it signifieth a Saviour, and not at Jehovah, is a preferring our Salvation above Gods Glory: Now to doe so is abominable,
THe bowing At the Name jesus, Because it signifies a Saviour, and not At Jehovah, is a preferring our Salvation above God's Glory: Now to do so is abominable,
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for the Glory of God is the end of all his workes, Pro. 16. 4. So it must be the maine end of our workes, 1 Cor. 10. 33. Moses and St Paul preferred Gods Glory above their owne Salvation, Exod. 32. 32. Rom. 9. 2, 3. He that loves not or serves not God for Gods owne selfe, but for his owne benefit, is but a false and mercenary worshipper of God, and shall surely misse what he seekes for.
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 Saint 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.
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if it be necessary to bow at any Name, if we will bow onely at that Name, that signifieth our Salvation, and not at that Name that signifieth Gods Glory, we love our selves above God, and regard our owne benefit more than his Glory.
if it be necessary to bow At any Name, if we will bow only At that Name, that signifies our Salvation, and not At that Name that signifies God's Glory, we love our selves above God, and regard our own benefit more than his Glory.
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It availes not to answer, (as some doe) that Jehovah is comprehended in the Name Iesus; and therefore in bowing to Iesus, they also bow to Jehovah, and so glorifie God. For it is absurd to say, that the Name Iesus doth generally include the name Jehovah; for Iehovah is of far larger extent than the Name Iesus. The name Jehovah is the name of Gods eternity, it signifieth God to have life within himselfe, to be an everlasting being, and was before the name Iesus: The Name Iehovah, betokens Gods incomprehensiblenes, his omnipotencie, his omniscience, his wisdome, his goodnes, and all his holy Attributes, and that essentially in himselfe: It betokens all Gods works, his worke of Predestination, not onely of Election, but Reprobation, by which he will be also glorified, Pro. 16. 4. It betokens not onely his worke of Redemption, but also his works of Creation and Providence, for which works sake, the heavens and earth doe praise him,
It avails not to answer, (as Some do) that Jehovah is comprehended in the Name Iesus; and Therefore in bowing to Iesus, they also bow to Jehovah, and so Glorify God. For it is absurd to say, that the Name Iesus does generally include the name Jehovah; for Jehovah is of Far larger extent than the Name Iesus. The name Jehovah is the name of God's eternity, it signifies God to have life within himself, to be an everlasting being, and was before the name Iesus: The Name Jehovah, betokens God's incomprehensiblenes, 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,
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and speake 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 onely his mercy, but also his justice; for which also we must rejoyce, and praise the Lord, Psal. 58. 11, 12. True it is, God shews his Glory abundantly in becomming a Saviour to his people, yet the Name Jehovah goes beyond the Name Iesus in the extent of his Glory: It denotes Gods Glory essentially in himselfe,
and speak his praise in all languages, Psalm 19. 1, 2, 3. And for which works sake, we must also praise him, Psalm 100. 2, 3. Psalm 147. It signifies not only his mercy, but also his Justice; for which also we must rejoice, and praise the Lord, Psalm 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 Iesus in the extent of his Glory: It denotes God's Glory essentially in himself,
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and generally in respect of all his mightie works. The name Iesus denotes his Glory onely particularly in respect of the worke of Redemption, and onely by way of relation to us, whom he hath redeemed.
and generally in respect of all his mighty works. The name Iesus denotes his Glory only particularly in respect of the work of Redemption, and only by Way of Relation to us, whom he hath redeemed.
As if a Subject will not bow to the King, but onely in regard of some great extraordinary benefit bestowed upon him, it is evident, that he regards himselfe more than his Majestie.
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.
3. And lastly Seeing Devils and Reprobates must fulfill the Text as well as we, and that also upon the same reason, by these mens grounds, they shall be more sincere in their service than we for they must bow to him gratis, 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,
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I doe ingenuously confesse, that this reason that Christ is our Saviour, is a very strong reason to move us to glorifie God to the utmost, with our bodies and soules, 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 concernes us to glorifie him now God and Man, with the glory and honour wherewith we now glorifie the Father; yet it is no reason to prove, that we should honour the Sonne more than the Father, or the Title Iesus above other Titles of the Deitie.
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, Hebrew 2. 9. and is now glorified God and man with that glory which he had with his Father before the world began, John 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 Iesus above other Titles of the Deity.
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MAster Page gives this reason, why the name Iesus hath the preferment above other Names to be bowed to, viz. because above all other Names it signifieth Christs dying and suffering I cannot say Iesus, saith he,
MAster Page gives this reason, why the name Iesus hath the preferment above other Names to be bowed to, viz. Because above all other Names it signifies Christ dying and suffering I cannot say Iesus, Says he,
Answ. 1. I deny that the name Iesus is a Name, that above all other Names puts us in minde of Christs sufferings; For this Name in the plaine signification of it, doth not directly signifie dying. Many called God their Saviour in the old Testament,
Answer 1. I deny that the name Iesus is a Name, that above all other Names puts us in mind of Christ sufferings; For this Name in the plain signification of it, does not directly signify dying. Many called God their Saviour in the old Testament,
Many were called by the Name Iesus, and many Sauiours God stirred up, and yet dyed not as Saviours. Christs Disciples knew him all along by the Name Iesus, yet thought he had raved,
Many were called by the Name Iesus, and many Saviour's God stirred up, and yet died not as Saviors. Christ Disciples knew him all along by the Name Iesus, yet Thought he had raved,
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when he once put them in minde of his death, Mat. 16. 21. But indeed the name Christ doth more fully put us in minde of Christs sufferings, than the Name Iesus; for Iesus signifieth a Saviour, but Christ signifieth Anointed; it denotes him not onely a Prophet and King, but also a Priest, whose office was to shed bloud,
when he once put them in mind of his death, Mathew 16. 21. But indeed the name christ does more Fully put us in mind of Christ sufferings, than the Name Iesus; for Iesus signifies a Saviour, but christ signifies Anointed; it denotes him not only a Prophet and King, but also a Priest, whose office was to shed blood,
2. The Consequent is to be denied, for if the Name Iesus should above all other Names signifie Christs death, it will not follow, that therefore it is the principall 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 Christs exaltation, and not to his suffering; For God exalted him, and then gave him that name,
2. The Consequent is to be denied, for if the Name Iesus should above all other Names signify Christ 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 exaltation, and not to his suffering; For God exalted him, and then gave him that name,
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Answ. I deny the Consequent, for if the fulnes 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 shew for this reason,
Answer 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 fulnes of the Godhead dwels in every Person, in the First and Third as well as in the Second Person, Ioh. 14. 11. But onely here is the difference, that the fulnes of the Godhead dwels in Christ onely bodily, because he onely 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.
but the Whole fullness of the Godhead dwells in every Person, in the First and Third as well as in the Second Person, John 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, Hebrew 10. 5. And Because he is now glorified in that body.
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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 Iesus, yea rather at the name Christ, which is onely named in the Text; for the whole fulnesse of the Godhead dwels no more in Iesus than in Christ.
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 Iesus, yea rather At the name christ, which is only nam in the Text; for the Whole fullness of the Godhead dwells no more in Iesus than in christ.
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.
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.
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and I affirme againe, that the Name Christ doth every where denote Christs Person, as well as the Name Jesus, and if this distinction abovesaid could be proved true, that Iesus signifieth our Saviours Person, Christ his Office, yet it will be an ill Consequent to affirme, (if it were necessary to bow at Names,) that we should bow onely 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 knowne unto us the Father. Therefore this reason is without ground, and without any light from Scripture.
and I affirm again, that the Name christ does every where denote Christ Person, as well as the Name jesus, and if this distinction abovesaid could be proved true, that Iesus signifies our Saviors 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 signifies 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.
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Because Christ brings us to God, and reveales 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 Iesus; and upon this their ground, it may be as well inferred, that we must pray to the Father by mentioning of the Name Iesus onely,
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 does not say, that Therefore we must bow At the Name Iesus; and upon this their ground, it may be as well inferred, that we must pray to the Father by mentioning of the Name Iesus only,
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and absurditie, 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.
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.
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and power, to the Glory, Power, and Dominion of the Lord Jesus, advanceth the Glory of God, and of Christ, and cleeres the Truth, without any ambiguitie and absurditie.
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.
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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 onely all created Names,
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,
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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 expresse corporall knees, when the Name Iesus is sounded out.
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 Iesus is sounded out.
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The dangerous Consequences, which the second opinion doth produce, are noted in the Premises to be these. 1. In respect of the whole Trinitie. 1. IT confoundeth the Persons of the Trinitie. 2. It will make all Names and Titles of the Trinitie and Deitie,
The dangerous Consequences, which the second opinion does produce, Are noted in the Premises to be these. 1. In respect of the Whole Trinity. 1. IT confoundeth the Persons of the Trinity. 2. It will make all Names and Titles of the Trinity and Deity,
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as Lord, God, Christ, Jehovah, Father, Holy Ghost, to bow knees to the Name Jesus. 2. In respect of God the Father. 1. It makes him inferiour to his Sonne,
as Lord, God, christ, Jehovah, Father, Holy Ghost, to bow knees to the Name jesus. 2. In respect of God the Father. 1. It makes him inferior to his Son,
and to bow to his Son. 2. It accuseth him of crueltie and injustice, in appointing such a worship to most of his Creatures, in whom he hath not created Power of performance.
and to bow to his Son. 2. 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.
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3. It maketh him to regard things of lesse importance, and to neglect the weightier. 3. In respect of God the Sonne. 1. It attributes unto him a Name, which they say;
3. It makes him to regard things of less importance, and to neglect the Weightier. 3. In respect of God the Son. 1. It attributes unto him a Name, which they say;
is above every Name, yet without power and authoritie, making it onely the proper Name Jesus, which others had as well as he. 2. It overthroweth the dutie of the Text, to Angels, Devils,
is above every Name, yet without power and Authority, making it only the proper Name jesus, which Others had as well as he. 2. It Overthroweth the duty of the Text, to Angels, Devils,
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and the Grave, which must bow as well as other things, as appeares by the Premises. 3. It deprives Christ of the honour of the most of his creatures, which cannot possibly performe the Text,
and the Grave, which must bow as well as other things, as appears by the Premises. 3. 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. For those that can performe it, it gives to Christ the honour onely of one part of the body,
as they understand it, so that it makes christ Lord but of a few of the Creatures, who is Lord of all. 4. 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 soule, so that it makes him Lord but of the knee onely. 5. It gives him this honour but one day in the weeke ordinarily,
when he will be honoured with the Whole body and soul, so that it makes him Lord but of the knee only. 5. It gives him this honour but one day in the Week ordinarily,
and that but in one place. 6. It depriveth Christ of his true Subjects, and forceth upon him the members of Antichrist. 7. It depriveth Christ of his honour and glory at the great day of Judgement,
and that but in one place. 6. It depriveth christ of his true Subject's, and forceth upon him the members of Antichrist. 7. It depriveth christ of his honour and glory At the great day of Judgement,
and makes his Kingdome in the height of it to be extreamly ridiculous. 8. It advanceth the Sonne above the Father. 9. It giveth greater honour to the Sonne,
and makes his Kingdom in the height of it to be extremely ridiculous. 8. It Advanceth the Son above the Father. 9. It gives greater honour to the Son,
than to the Father, and so maketh inequalitie between the Persons of the Trinitie. 10. It attributeth our salvation either to the bare Name Jesus, and so it is flat Idolatry,
than to the Father, and so makes inequality between the Persons of the Trinity. 10. It attributeth our salvation either to the bore Name jesus, and so it is flat Idolatry,
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and the bowing of the knee never to be ended. 3. It makes us to respect our owne benefit more than Gods Glory. 4. It makes us to serve Christ more corruptly than Devils and Reprobates. 5. It will make the Saints at the day of Judgement worse than Idolaters.
and the bowing of the knee never to be ended. 3. It makes us to respect our own benefit more than God's Glory. 4. It makes us to serve christ more corruptly than Devils and Reprobates. 5. It will make the Saints At the day of Judgement Worse than Idolaters.
The bowing which the Saints shall performe at the day of Iudgement, 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 Iesus be that bowing, seeing the Saints in this life must strive toward perfection, that all their striving must be, how to make the fairest Cursies at the Name Jesus.
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 Iesus be that bowing, seeing the Saints in this life must strive towards perfection, that all their striving must be, how to make the Fairest Curtsies At the Name jesus.
Surely Devils and reprobates will be beholding to these men, if they can make their opinion good, for unlesse they should fulfill the Text they should not be damned, and they have no canon to make them to doe it, and they are very fooles if they will make a Canon t• damne th•••selves.
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.
A mightie purchase indeed Christ shall have obtained by this exposition, after his extream 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 substantiall and necessary duty. Page Iustification of bowing. pag. 6. 7. If it be a ceremony to us, it is also a ceremony to all the creatures: no marvaile then if these men affect ceremonies so much, seeing they by their doctrine doe make every creature, yea all Angels and glorified Saints, to be altogether in practising a Ceremony.
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. page. 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.
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If a ceremony be the sole honour due to Christ by this Text, & done him onely generally by such as these, surely then God hath highly advanced his Sonne to a very great purpose.
If a ceremony be the sole honour due to christ by this Text, & done him only generally by such as these, surely then God hath highly advanced his Son to a very great purpose.
Seeing these men hold it not necessary to obey the Text, but by direction of a Canon. I wonder what they will doe for a Canon to command the Ceremony at the day of Iudgement.
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.
There is a great difference between these 2 phrases, In the name of Iesus, which is the Power of Jesus, and at the Name, or appellation Iesus, as there is between these two, In the Name of the King, that is, the Kings authoritie, and at the Name King.
There is a great difference between these 2 phrases, In the name of Iesus, which is the Power of jesus, and At the Name, or appellation Iesus, as there is between these two, In the Name of the King, that is, the Kings Authority, and At the Name King.
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