ΑΝΤΙΤΕΙΞΙΣΜΑ, OR, A Counterscarp prepared Anno 1642. for the eviction of those Zealots, that in their Works defy all external bowing at the Name of JESUS. OR, The Exaltation of his Person and Name, by God and us, in Ten Tracts, against Jews, Turks, Pagans, Heretics, schismatics, etc. that oppose both, or either.  
By THO. BARTON Master of Arts in OXFORD, and now Rector of Westminston in Suffex.  
Whereto is added a trial thereof.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 111.9. 
Utilitas proximo: Gloria Deo.  
LONDON, Printed by R. C. for Andrew Crook, and are to be sold at his shop at the sign of the Green Dragon in Saint Paul's Churchyard, 1643.   

TO THE SACRED MAJESTY OF THE Most High, Mighty, and Illustrious Prince CHARLES, By the Grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, etc.  
Dread Sovereign,  
I Have beheld with regard the crucifying of our Saviour in his name, and the shameful handling of his Church for not assenting to the act. A Paper-statue is extant of both, and Dedicated to a Member in Your House of Commons. Against it my pen adventures. Whereto Conscience binds, thither I tend. No clouds of horror shall frighten my obedience from God and the King. Acknowledging therefore your Majesty's Supremacy, the next under Christ, I appeal unto Caesar. At the footstool of your Sacred Throne, Mercy may be had in judgement. Who hold this against any right, I sue not to them for pardon. That is one way, I am sure, and enacted too, to strangle the independent Monster. An evil daily felt: and let me not live to pray, if I pray not God heartily for the Reformation. My Petition to your most Excellent Majesty humbly begs a gracious acceptance of this Primetiall, and the forgiveness of such presumption. The Almighty settle peace, continue the Gospel, and prosper both: Both under your Majesty's Highness, and your Highness' Progeny, till Christ come in power and glory.  
Most loyal to Your Majesty, and obedient to the Church, THO. BARTON,   

TO THE HONOURABLE THE KNIGHTS, CITIZENS, AND Burgesses of the House of Commons Assembled in PARLIAMENT.  
Most Renowned Worthies,  
THis Antiteichisma stands under high Protection fortified. Opposition it had, and shall have still. But your honour advanceth Truth, and nothing more. Nothing hath been more obscured is seen, and how. Age doth not, cannot wrinkle her. Where the clouds of Sophistry be dispelled, her Face shines with beauty. To begin this belief, I published this. The common charms of superstition take not me. Whereat I aim, the mark is hit. I beseech you embolden me, and I can speak plain. Whilst the close followers of Truth and Peace are pursued, the two sacred Sisters be forced by Humorists. And so impetuously, as if their being present were the present being of incendiaries. A strange Paradiastole: observe it, I have done. Be You ever under the divine influence, and I  
the humblest of your Servants, THO. BARTON.   

To the Reader.  
WHo will correct, not desame? I fear not the Learned and Judicious. Disfavour of the Vulgar hath little force to hurt. The Schismatical may lay his will, or me by. Momus goes chocking hence, and Zoilus chafes himself unto madness. If any one think here is no good, let him look, and find. He that gets by, hath fully repaid me. To him that proves so thankful, I give all; that doth not, nothing.  
T. B.   

Errata.  
PAg. 3. l. 9 read intention, p. 10. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 17. l. 13. r. for, p. 26. l. 27. r. earth, p. 32. l. 7. r. fist, p. 52. l. 5. r. Helcesaits, p. 56. l. 36. r. they, p. 70. l. 7. r. in it. p. 71. l, 24. r. faith, p. 76. l. 24. r. confess, p. 90. l. 34. r. the eleventh, p. 100 l. 31. r. that.   

ΑΝΤΙΤΕΙΞΙΣΜΑ, OR, A counterscarp, prepared Anno 1642. for the eviction of those Zealots that in their Works defy all external bowing at the Name of JESUS.  

Tract. I.  PHIL. 2.9, 10, 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
9 Wherefore also God hath highly exalted him, and given him a Name above every Name:  
10. That at the Name of Jesus, every Knee should bow, of things in heaven, and in earth, and under the earth.  
11. And the every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.  
THE Apostle, in the five first verses of this Chapter, makes an adjuring proposal to the Philippians, and in them to us. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Proposition is, that mutual love be in all humility zealously preserved in the Church. To settle this, observe the vehemency of his charge.  
If ye will have any, or will that I shall have any comfort in Christ; If ye will partake, or will have me partake of the goods in the Church; If ye will be joyful, or will that my joy should be full in the unity of the Spirit; If ye have any pity one to another, or piety toward me, ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be of like mind, keep love without dissimulation, ver. 2. With all meekness prefer one another, ver. 3. Look one upon another affectionately, and inflame my affections toward you by doing what I command, ver. 4.  
Having thus induced what he would, Saint Paul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next, prepare them to receive the force of his argument. Ye all inspect one Saviour, are all called Christians; why will ye be distracted? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the same mind be in you which was in Christ Jesus, ver. 5.  
In the six following verses is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the confirmation itself illustrated, ab exemplo, in the person of Christ. First, by his Divine Majesty before his incarnation, ver. 6. Secondly, by his humiliation at the assumption, and after, unto the end of his passion, ver. 7, 8. Thirdly, by his exaltation at, and after his resurrection, ver. 9, 10, 11.  
Did the eternal Son of God so much for us? and shall not we do any thing for his sake? How obedient was he to his Father? may his adopted than be immorigerous? Was not he exalted after his humility, that we might be advanced through him? and shall not we be humbled now before him, by whom we hope to be glorified? If this hope be in us, in us is charity; in charity humiliated we will do all things, endure all things, waiting with patience for the appearing of our Lord Jesus.  
Having seen the scope of the Apostle, we descend into the particulars of the Text.  
These three verses denote to us, that whom God exalted, we must, and for the same cause extol our Saviour.  
The general Parts are two. First, Summum▪ Opus, the highest work. Exaltatio personae, & exaltatio nominis, the exaltation of his person, and the exaltation of his name. Either of them by God, and by us either. By God in the 9 verse, Wherefore also God hath highly exalted him, and given him a Name above every Name. And by us in the 10, & 11. verses. That at the Name of Jesus every knee should bow, of things in heaven, and in earth, and under the earth. And that every tongue should confess that Jesus Christ is Lord. Secondly, finis summus, the highest end; Gloria Dei, the glory of God. All that is done, is to the glory of God the Father. Both are raised on sure ground. There is a propter quod at the entrance to tell us that. A supernatural conjunction, and a supernatural effect. God and man in one to set at unity God and man. For the union and for our salvation; therefore God hath highly exalted him.  
We have now gained these praecognita; God is prime efficient in the exaltation, we subservient; God and man the material cause, the union the formal; Our Salvation the next final, and the glory of God the last.  
The formal, and the final first in execution, are first in hand. The efficient; and material will be next; The subservient after; But the first intention in execution last.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore also. 
The two first words, wherefore, and also, are, as the most reverend and learned Bishop Andrew's said, the Axis, and Cardo, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the very point whereupon the whole Text turneth. It concerns us then to be wary here. For if we mistake this, we run into a Labyrinth of errors.  
In the Text there is a cause preceding, but what this cause is, that is it.  
The Papist will have humanitatis meritum, 
Bellarin. To. 1: contr. general. 2. l. 5. c. 9  his humility and obedience the meritorious cause of his glorification. Which if we grant, it may be thought that Christ had greater respect to himself, then of us. Secondly, 
Vid. Amand. Pol. Synt. Tom. 2. l. 6. c. 26.  it will be inferred that man may merit Divine honour. And thirdly, it may be denied, that Christ had his clarification by nature, which is arianism.  
The Fathers whom they urge, Ambrose, Hierome, chrysostom, 

Calvin. Institu. l. 2. c. 17. par. 6. Polan. ibid. Conrade.  
Vorst. in 1 Tom. R Bellar. Controv. gen. 2. the 11 v.  
Tilen. Synt par. 2. cap. 10. thes. 34.  
R. Bellar. T. 1. contr. gen. 2. l. 5. c. 9  
August. Tract. 104. in joh. de c. 17.   Augustine, Vigilius, Beda, etc. understand by merit, Viam, ordinem, & seriem perveniendi ad gloriam, the way and order of the eternal purpose unto glory. Meritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur opus per quod pervenitur ad honorem, quamvis gratuito destinatum & donatum, Merit figuratively is a means whereby that honour is obtained which was freely given, So Calvin, Polanus, Tilenus, Vorstius, etc. And who will ponder Saint Augustine's words immediate to those Bellarmin citeth, shall find no other than merit abusively taken. That the Mediator of God and men, the man Christ Jesus, saith he, might be glorified by the Resurrection, Prius humiliatus passione, he was first humbled in the passion. Non enim a mortuis resurrexisset, si mortuus non fuisset, for he had not risen from the dead, if he had not first been dead. By his next words then, humilitas claritatis est meritum, humility is the merit of glory; What intendeth he but that humility goes before glory, and glory follows humility? Descend we but six lines, and he sets humility and glory in order, as the seed before the fruit. Most evident it is in Saint Luk. 24.26. Christ ought to suffer, and so go into glory.  
Propter quod, or the Wherefore in the Text, doth not tell us that Christ's humility was the efficient of his exaltation, or his exaltation the reward merited by his obedience; But declares the cause of his coming to and for us, and the going out of his submission, 
In Tract 10.  whereby he acquired glory. Or if you will, his humility is there propounded as an example unto us, that we might know how and by whom to obtain glory, as in the Moral. For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be paralleled at Psal. 45.7. Act. 20.26. Heb. 3 7. 2 Pet. 1.10. it is a note of consequence. 

Athanas●●● at. 2. cont. Arria.  
Cyril Alexand. l. 3. Thes. c. 2.   And this Saint Athanasius, and Saint Cyrill have observed against the Arrians. No cause other of Christ's exaltation was the prevening humility, unless that which is called sin● quâ non, as the race may be said to be the cause of attaining the bell. 
Aug. Tract. 51. in joh. de cap. 12.  Indeed, Oportuit ut praecederet humilitas, a necessity there was that the humility of his passion should be before the height of his glorification, saith Saint Augustin. But we must find another cause of his exaltation, unless we will seem to abet dangerous errors.  
The Text is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore also; so is the Syriac, so the Vulgar, and so doth Arias Montanus, Erasmus, Beza, etc. interpret. There is then another wherefore, or the same wherefore was before, either understood, or expressed.  
Look we back unto the 6. verse, and then forward unto this; and tell how the Son of God came to be humbled. Amavit quem precio redemit, 
Tertul. de car. Chr. c. 4.  his love moved him to it, saith Tertullian. And his love gratia unionis, by the gracious dispensation, or the uniting of the divine and humane nature in one person, did it. The same that caused the Son of God to be humiliated, caused also the Son of man to be exalted. God could not be humbled, but by the humanity, nor man exalted but by the divinity. Nor did the humanity, or possibly could it, merit to be assumed into the Godhead. To be so assumed was that grace we term the grace of union. Nor was this grace for himself, he wanted not our nature, but for us, we wanted him. Because he would do good to us, he would do it this way. And this way, that what was fittest for our remedy, one and the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might die in the one nature, and rise by the other, 
Leo in Epist. Synod. ad Flavia.  said Leo.  
Secondly, if at the former Verses demand be, 
Isa. 9.6. Luk. 2.10.11. Gal. 4 4. Rom. 4.25.  why he was so humbled? The Articles of our faith, and the Father's according to the Scriptures, answer, Ex causa humanae salutis, that the whole obedience of Christ points out our salvation, as the efficient meritorious cause doth its proper effect. 
Athanas. cont. Arria. orat. 2.  The propter quod of his humiliation tends to us; propter nos & de nobis dictum est [exaltavit & Donavit:] and for us also is the propter quod of his exaltation, as Athanasius. In his own person both, but for himself neither the one nor the other. So bountiful he, that whatsoever he did, was done to make us partakers of his excellencies, Mat. 20.28. Surrexit Christus, exultet universus mundus, 
August.  as Saint Augustin, for whom Christ died, let the whole world exult, now he is risen. He undertook death, ne mori timeremus, that we might not fear to die: 
Grego. in M● r. super joh, Solo quod redemptor etc.  oftendit resurrectionem ut nos posse resurgere confidamus, he rose that we also may be sure to rise, saith Gregory For us only his humiliation, and his exaltation acquired in his person, merited for us only. For us both, that we might give him the more glory. This is Ecclesiastical and in primis, 
Athanas. ibid.  saith Athanasius.  
We deny therefore that Christ's humiliation secundum carnem, as a work of his humanity, was the propter quod, that merited his exaltation. But are positive that propter quod formale, the internal, impulsive, or formal cause, wherefore God highly exalted him, is the grace of union: And satisfaction being made by his death for us, that glory may be ours also is, propter quod finale, the external impulsive, or first final Wherefore of his exaltation.  
The Papist here slander us in saying, we allow not Christ to merit aught. For first our tenet is, that not for any thing in the flesh, but for the Word whereto the flesh is united, was the flesh exalted. Secondly, that God being made man, in the person of God and Man, was worthiness to deserve over and over what we can conceive. Thirdly, that it is supercilious curiosity, wherein Scriptures are silent to define what Christ merited to himself. Fourthly, that it is expressed throughout the Testaments, old and new, that he had little or no regard of himself, but for us; All that might be for our Salvation. Lastly, that the humility, and the glory being set down in the eternal decree, the glorification followed the humiliation, suâ sponte, of its own accord, or by the union necessarily. And this is held the principal reason, wherefore the man so humbled both might and ought to be so highly exalted. Bring these together, and the Lutherans, and Calvinists so well agree here, that who oppose in what follows, will be condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by that which went before.  
True Christians we refer the Wherefore in the Text, not to Christ's being made obedient only, but to the cause also of his humiliation. It was his charity there: He would be humbled unto, that we might be delivered from death. And his Charity here also: He would be exalted, that we through him might be glorified. Our freedom then from hell, and entrance into Heaven beginning at his love, have perfection after his obedience by his exaltation. His humiliation merited our exaltation, though not his own. His own was by the union, and not in any thing else measured unto him. We find not why he should merit any thing to himself, whose perfection wanted nothing that might be acquired by merit. This we know, it was decreed, that God should be inhumanated to die, and rise again for us. As inhumanated he died; and is exalted as inhumanated. The flesh is the instrument of the Word, wherein it doth subsist. The flesh therefore subsisting in the person of the Son of God we determine the propter quod, or wherefore, why the Son of God did die. The same subsistence, propter quod etiam, the wherefore also, why he is exalted. He died; How? As man; Why? For us. He is exalted; How? As man; Why? For us. For us than is the other propter quod, or Wherefore in the Text. Wherefore also God hath highly exalted him.   

Tract. II.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
God hath highly exalted him.  
WHerefore hath been declared, we now are at the exaltation, and that first of the person by God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is agent; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, high exaltation, the work; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole person of God and Man, the object. These three may not be separated: For none can super-exalt, save God, and none be super-exalted save Jesus. God is the only powerful, and Jesus the only worthy.  
Before it was said, Christ humbled himself, ver. 7. but now it is God that exalts Christ. In the low estate the humane nature was very busy, but this high advancement must be a divine act only. As God only could never have died, so man only could never have been exalted. Man did nothing in the exaltation, God was all in all, Rom. 1.4.  
The Original is Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which Christ was in his humiliation; For he resumed his Soul by the same power, wherein he laid it down, John 10.17. Though the Scripture ascribes Christ's exaltation to the Father, Acts 2.24. yet doth not exclude the power of the Son. It showeth, Essentiae & operationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the identity of essence and power in them: The very same God, which the Father, the Son and the Holy Ghost are, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God.  
The God which the Father is; For God the Father raised him from the dead, 2 Cor. 2.21. and set him at his right hand, Act. 2.33.  
The God, which the Son is; For God the Son raised again the Temple of his body, John 2.19. ascended into heaven, John 3.13. and is set down at the right hand of the throne of God, Heb. 12.2  
The God, which the Holy Ghost is; For God the Holy Ghost shall quicken us, Rom. 8.11. with the same Spirit was Christ anointed above his fellows, Psalm. 45.7. and beyond measure, John 3.34.  
The exaltation than is a work of the whole Trinity undivided, and essentially common to the three persons. Not that it is essential; for then the Father, and the Holy Ghost must be exalted, and not the Son only. But the work is personal, because terminated in the person of the Son of God. The Father and the Holy Ghost did exalt, but neither the Father, nor the Holy Ghost is the person exalted. It is the real distinction of the persons makes this distinction real. This is the Symphony of the Church; the Fathers in all the Counsels expound it thus, and so ● s it understood in the Articles of our Faith. One and the same God in three persons exalting, and yet not three but one exalted person.  
The God it was is proved, but what the God did, would be declared.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, that is, multiplicavit sublimitatem, he multiplied his sublimity, as the Syriac: he exalted him, as the Vulgar: super-exalted, as Arias Montanus: insummam extulit sublimitatem, he lifted him up unto the height of all heights, as Erasmus, Beza, etc. highly exalted, as our Translatours.  
We have here as the most reverend Bishop observed, a decompound, super-exaltavit, his exalting hath an ex, and a supper, whence and whither his person was exalted.  

Gen 40.15. Dan. 6.23. Jona. 2.10.  Whence? From the Dungeon with Joseph, from the Den with Daniel, from the Whale's belly with Ionas. Or if you will from the three extremes of his exinanition, Death, the Grave, and Hell.  
Whither? To life, to Heaven, to the Throne of God. The full of his exaltation is his Resurrection, Ascension, and sitting down in the highest glory.  
Three to three; the highest three answer the three lowest. First he died, then was buried, last of all descended into Hell: So at his exaltation, first he rose, then ascended, last of all sat down at the right hand of the Father. The amends is full. For Death, Shame, and a death of shame in the former verse, he hath Life, Glory, and the life of glory in this. These all, and ever all; For he is factus Dominus, made the Lord of life and glory. This last is ultimus gradus, the supper, or that above, super quod non est super, above which there is nothing above.  
The day in deed of his Resurrection was the Feast of the first fruits, Levit. 23.10. For than was the Passeover, and then in Canaan corn began to be ripe. The sheaf of first fruits was on that day, being the day after the Sabbath, brought to the Priest, and waved before the Lord, that the whole harvest might be sanctified. Christ was that day, primitiae dormientium, the first fruits of them that slept, 1 Cor. 15.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first begotten of the dead, Colos. 1.18. Thenceforth was the whole lump sanctified. But on that day he had the first fruits only; had he therefore gone no higher, we could go no further. An exaltation he had then, but his super-exaltation forty days after.  
The stay he made was not from any defect in himself. To confirm the truth of his Resurrection was one cause, and to show the glory of himself risen, another.  
The first, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by frequent apparitions, and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by external works of humane nature.  
The second, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by showing himself in other forms, and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by sudden vanishing.  
When his Disciples were informed, their Ministry consecrated; when all was done that he would, he let them see, that though his humiliation had an usque, so far, and no further, yet his Exaltation was higher and higher. Beyond the sight, and above our conceit. He was lifted up, Act. 1.9. exalted to the right hand of God, Act. 2.33. and the protomartyr Saint Stephen saw him standing there, Act. 7.56. 
Ruffin in Symb. Apost.  Non ubi verbum Deus ante non fuerat, not where the Word God never was, but where the Word made flesh sat not before, saith Ruffinus.  
That is his high Exaltation, and to it his Resurrection, and Ascension were the motions. Glorificatio Christi resurgendo, & Ascendendo completa est, by rising, and ascending he went into eternal glory. So high, ut nos desuper protegeret, that from above he may protect us below. Non ergo turbemur in terra, as Saint Augustine Preached, Our Saviour is in Heaven, 
Aug. de temp. seu. 174, & 175 in fest. Ascens. 1, & 2.  we need not therefore be troubled on earth. We need not, if rising from sin to Righteousness, we ascend in heart to Christ, that his Grace may descend on us to keep our hearts still exalted unto him.  
The high exaltation of the Person is past, the Person exalted is next, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Him, that is, Christ; not according to the one or the other nature scorsum, a part, but totam personam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole person of God and Man, according to both Natures. Indeed, In forma Dei semper suit, semper erit claritas; in the form of God ever was, 
Aug. 104. tract. Io● 17.  ever will be clarity. One & the same without alteration. But if we consider with the Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one reason of the Deity in and by itself, and another according to the dispensation, that may be said of the Godhead in the personal union, which otherwise would derogate from God. As therefore Christ emptied himself according to the Deity, in the former verses, so is he according to the Deity exalted here. He emptied himself, non suis se viribus exercendo, 
Novat de Trin. ●. 17.  as Novatianus, by vailing, and is exalted by manifesting the Godhead in the flesh. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a respect only, and so is this. The Exaltation then according to the Deity is no accession thereto, a declaration only of the high power, authority, and Majesty thereof, Rom. 1.4.  
But though the Deity was not, could not, save in that respect, be exalted, yet the person of Christ according to the humane nature was highly exalted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, really, simply. For whatsoever is spoken of the one nature, doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by communion between the parts and the whole truly predicate of the whole person. Highly therefore exalted properly as man, omne quod insirmum & fragile absolvendo, 
Ruffin. in Symb. Apost.  as Ruffinus, by deposing the assumed infirmities. For the humane nature wanted something in itself, though there was nothing wanting in the person wherein the flesh subsisted. It wanted, that through those wants the work might be done; when that was past, all those supernatural excellencies were communicated to it, which might possibly stand with God and Man. The gifts of Christ's body and soul are more, and more perfect than all other Creatures, Angels, and Men, can comprehend. Yet, as high as they be above, are not against nature. Nature still remains created, and so in her essentials, that our flesh, and the seed of David, shall in celestial glory reign for ever and ever.  
The Majesty of Christ is not the same in both natures. Increated the one, created the other. No creature can be equal to the Creator. We extol his humane nature to the height, but convert it not into God. God and Man as one Immanuel, we worship with one worship; but not God as one, and Man as another. For then Christ must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common man like us, and partaker of Divine glory by grace, 
Cyril. Alex in responsi● ne, advers. Theod●. Reperhensio, 8. & 12 Anathe. Concil. Ephes.  says Cyrillus Alexandrinus. By the dispensation of union he hath this honour, but by this one adoration the natures are not confounded, nor by the two natures is the adoration doubled. Hold here, and err not. For as Christ was exalted quoad loeum, in place out of the grave, above the earth, and from the earth, far above all the Heavens, Ephes. 4.10. So was he, quoad dignitatem, in dignity, above all rule, power, might, dominion, and every name that is named, not only in this world, but also in the world to come, Ephes. 1.21. Thus highly according to his humanity properly, and yet his proper humanity is far inferior to his Deity. Fitted so to it it is, that all things are under him. Every knee of things in Heaven, on the earth, and beneath the earth do, and must bow unto his super-exalted person.  
The Ebionites, that make Christ a mere man; the Arrians, that grant him no true Deity; and the Apollinarists, that confound the persons in the Trinity, are condemned by the Apostle at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the God, the blessed Trinity exalted him. The Philosophers, and Sadduces who scoff at the Resurrection of the flesh; the Jews and Corinthians, that deny Christ's Resurrection; the Appellites, who counted his Ascension a dissolution of his body into the four Elements; and the Manichees, that withstand his sitting at the right hand of God, in respect of his flesh, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the height of heights, so highly did God exalt him. The Christolites, that attribute the exaltation to the Deity only; the Valentinians, who will have Christ's body Aethereal after the Resurrection; the Carpocratians, that say his Soul not his Body ascended; the Eutychians, that imagining a real effusion of the Divine proprieties into the humane nature deify his flesh; and the Romanists, who by a Magical demurmuration detract Christ from the third Heaven, not into the globe of the Sun, where the Seleucians' placed him, but into the very accidents of the Bread at the Communion Table, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him perfect God, and perfect Man, God hath highly exalted him. This and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still our Argument is the union, and our Salvation.  
True Christians we acknowledge the omnipotent power of God the Father, Son, and Holy Ghost to be the efficient of the exaltation. The work was individedly of the three, though fitted but to one. The second person, by the eternal counsel of the Holy Trinity, undertaking the humiliation, with him the other two exalted him. We seclude not the person exalted, from the agent exalting: because their essence is but one. Who are Holy, Holy, Holy, are the same Lord and God. The Godhead then exalting, the advancement might be high. As high say we, as God would. We know not how high, sure above death; Not to die again, to be immortal; Not on earth, above the Heavens; Not to glory created only, above, to the glory of the Father. At the right hand of God, thither we believe; but the immensity of the power, dominion, and honour we comprehend not. It is enough for us that his Authority royal is so manifested, that we doubt it not. And our comfort is, he hath so dispensed with the manhood, that our nature remains for ever entire in his person. Being therefore our head, and such a head, he can no more forget us, than not remember himself; and remembering us, is both able and willing to bring us unto himself. Rejoice we may and be glad; we are his members; he is gone before, we shall follow after. His humiliation was to purchase us, his exaltation to provide for us: whom he purchased by his blood, he will at the time receive us into his glory. For, for our sake he humbled himself; and our cause is the cause, Propter quam, Wherefore also God hath highly exalted him.   

Tract. III.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And hath given him a Name, which is above every name.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  THe conjunction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore also, hither. We may not forget the union, nor for whom the union is. These are praecognita in the Text, and were fore set to set forth the Truth. Nor doth the particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, tell us why a name was given only, but who also gave, and who received the name. It carries back to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now we have no more to say, why a name was given, who gave it, and to whom, than was before of why, who, and whom exalted. The grace of union is first in why, and that we may be of high esteem in him is final. The Trinne God is the efficient giver, and God and man the person named. How then God gave him a name, and what a name he gave, is next.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
He gave.  
There is no difference in the Translation. The Syriac, the Vulgar, Arias Montanus, Erasmus, Beza, etc. and our English version is the same. The Greek word signifies a gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint chrysostom so expounds it, per gratiam & gratis; Not by grace of Adoption here, but of union, as before. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is not then a giving, ab aeterno, without beginning; but such a giving as being from eternity decreed, was executed in time.  
I see not why any should here mind the natural donation in the eternal generation of the Son; whereby the Father communicates suum esse, his being to another, which still is his own. For if this be it, Christ hath no other essence than the Father, or this donation is not the full of his person. 
Non. Marcel. de propriet. Serm. cap. 4.  Dare significantiam habet manifestam, saith Nonius Marcellus, to give hath a manifest signification. It tells out and leaves nothing untold. Christ is more than the Son of God; the Son of Man is he also. This he was made in time, that he was begotten before all time. As begotten and made, this giving must be according to both.  
It is true, Christ hath no other person than the Son of God is; yet in his person are two disparate natures. The Son of God than doth express his whole person; but not totum personae, the whole of his person. Another giving therefore to make all apparent, and this is temporal. Not momentary; beginning in time hath no time to end.  
As the Son of God Christ was ever named, and never not named; because ever borne, and never not borne the Son of God.  
As the Son of God and Man he was once borne to be for ever named, what he was borne, Emmanuel, God with us. For ever named; because he will be for ever in ours, that we may be for ever in his.  
Lastly, as risen from death, he was the first borne of the dead. A giving then, and more and more after, as he was exalted more and more.  
Of these three the first is really distinct from the other two; and being before all time begotten, found no time to be so given. We seek not after this; a time the eternal begotten had, and when the fullness of time was come, began the time of this giving. Then God sent his Son, Gal. 4.4. and by his Angel gave him a name then, Mat. 1.21. Then was the giving, but the illustration not till now. Now no other Name; no other person now. Now no other person; the person before humiliated, as you have seen, is the same exalted now. Nor any other name now; the name before scorned, is the same glorious now.  

Chrysost in Philip. H● n ●  Given, at first, as Saint chrysostom said to the Heretics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was of no esteem in the world; And when given for gone, by an ignominious death, God gave it again, or set it forth to be known, as eminent it was in itself, by his powerful resurrection. For to give here is as elsewhere, to manifest. All power in Heaven and in Earth is given me, saith our Saviour, Mat. 28.18. Not that all the power he now hath, was not his before now, but what he ever had was not opened till now. Nomen tune accepit a Patre, cum a creatura caepit sciri; 
Ambros. in c. loc.  he than received the name of the Father, when he began to be acknowledged by the Creature, as Saint Ambrose. Manifestationem ergo illius Nominis donavit ei Deus, 
Peter Lomb. Sent. l. 3. D. 18.  God therefore after the Resurrection, gave to him the manifestation of his Name, saith the Master of the Sentences. This Name-giving then was to the exaltation, as the Epiphany to the Nativity. For hodie genui te, to day I have begotten thee, is applied to it, Act. 13.33. That exaltation the Nativity, and this giving the publication. For therefore are things lifted up, that they may be in view. Because, as the most reverend Bishop Andrew's said, they which be exalted, seem not so to be, till their so being be made public in the world.  
This exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath given, is out of question. The Fathers, Greek, and Latin, make no other gloss. The main doubt is, what the Name so given is.  
Nomina, saith Cicero, sunt tanquam rerum notae, Names are the expressions of things. Nomen quasi notamen, as Saint Augustine, 
M. T. Cicero de fin. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Isidore, etc. Name is a note of that which the understanding cannot behold, but by representation in it. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to some Etymologists. As if there were a similitude between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Law, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Name. For as the Law doth present to every one his own, so do names the species, or forms of nature by a secondary image of things. Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a help, and did bring to the understanding. Nomen quasi novimen, as Festus, a Name tells what we know not. Then if we know not the Name, 
Sextus' Pomp. Festus de verb. significa. pag. 23.  we cannot teach what you would know. Nomina si nescis cognitio rerum perit. Though man in his integrity was able to impose names to all things according to their nature, yet by his fall is so weakened that he knows only the manner of being, 
Gen. 2.20.  not the being of things in nature. And though we know nothing but names, yet through them, as the Vines do by their Palmites, we lay hold of the Elm. When we shall be perfectly renewed, we know no more by deduction of terms, but by vision of things, 1 Cor. 13.12.  
A Name therefore was given to him, that by it he might be acknowledged of us. Whatsoever then the name is, such a one it, as doth name what he is, whose it is. 
Isocra. Nicoclan fine.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Isocrates could say, that as the names of things are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so should their virtues be esteemed. Here is no Hebraisme, we mean not the person only, nor only his power and glory, but a name of the person, which may signify his excellency according to both natures, in himself, and to us. This is Jesus, and can be no other. The Wherefore, we had at first, tells us so. If we bring it hither, to Why was a name given him? answer is made, gratia unionis, for the union of God and man. To show that he was true God, as well as perfect man; the Saviour of his people from their sins, Matth. 1.21, 23.  
For before the Incarnation no man called Jesus was ever God. God and man were before appointed to be one, and God was our Saviour; but our Saviour was never God and man before. As God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saving, or the Saviour he. But as God and man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Saviour, which is Christ the Lord.  
Or if you will look no farther than the giving of a Name, to know what Name was given, you may be satisfied there. For it is granted by all, that the giving of a Name here, is the exaltation of his Name. Dicitur res fieri, quando innoteseit; For in Scripture often a thing is said to be done, when it is made to be known, 
Pet. Lomb. Sent l. 3. D. 18.  as Peter Lombard hath observed. I find not that any one of the Fathers, nor any one of our Church, or of the Churches beyond the Seas, denies this. This granted, the Name exalted was the Name humbled. Because nothing can be lifted up, but must have an unde, whence it was lifted.  
Neither the Name God, nor the Name Christ was despighted in him. For his enemies neither acknowledged him God, nor Christ. Jesus was the Name called his at his Circumcision, by it he was known, and in it revealed. It among the Jews signified nothing, 
Luke 2.21.  save a vile man, a Carpenter, a friend of sinners, a drunkard, a Glutton, a Sorcerer, a Devil, one ambitious, a Seducer, a Blasphemer; to put out it, they crucified him, and after his Resurrection hired the Soldiers to say his Disciples had stolen him away. No doubt of this, we have it recorded in the four Evangelists. If any man can show me how any other Name of Christ was so abased, or near so, as this, i'll yield to that. But since no other can be found so aviled, this must be it. The Name of God the Jews highly reverenced, and in the Name of Messiah, that is, Christ, or the Anointed, they gloryed. Only Jesus was the Name of scorn throughout his humiliation. If then there were a Name to be advanced highest, Jesus is it. For from the lowest to the highest, is the highest advancement ever.  
Have some faith in going with me unto the next words, and you shall as plainly see that this is the Name, as in the text you see plainly that the Name given is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Name which is above every name.  
To the Question, what Name is given; Answer is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Name which is above every Name. If this be proved to be Jesus, the resolution is made. To make this good, and not delude any, i'll tie myself unto the very words of the Apostle.  
In the Translation there is no material difference, the Syriack and Montanus leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the particle which: the Vulgar, Erasmus, Beza, and our Bible's express it. Whether then we read a Name above all Names, or a Name which is above all, that is the Name given, which is above every Name.  
The super-exaltation is evident, and by the evidence thereof the name appears, in super, above all. Tor the super omnia, above all, in the Syriack is praestantius omnibus, more excellent than any, and that we are sure is the Name of Jesus. Because there is no salvation in any other, neither is there any other Name under Heaven given wherein we must be saved, Act. 4.12.  
Fourteen hundred years ago Origen so interpreted it, 
Orig. in Ies. Na. cap. 1. Hom. 1.  Est Nomen, quod est supra omne Nomen, Jesus, the Name which is above every Name is Jesus. Saint Cyrill thinketh that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Name Jesus is the new Name at Isaiah 62.2. 
Cyril. Alex. lib. de fide ad Theodos. c. 29.  And inferreth that when Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first begotten, and of many brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than he who is his Father by nature, following, if I may so say, the Laws of Fatherhood, defined it, or set it out in full to us. What other Name doth Saint Augustine understand at Phil. 2.9? 

Aug. in Psal. 109.  
Bernar. in circumcis. Domini ser. 2. & in cant. ser. 15. & 16.   Chrysologus in one of his Sermons preacheth this the Name, and so doth Saint Bernard, Hoc Nomen novum, quod os Domini vocavit, quod & vocatum est ab Angelo priusquam in utero concipitur; This Name above every Name is the new Name which God named, Isa. 62.2. and which was named by the Angel before Christ was conceived in the womb, Luke 1.31. Thus Gorran, Ambrose Catharinus, 

Gorr. & Catha. in loc.  
Stel. & Aret. in Luc. 2.21.  
Hay. Eras. Corn. in loc.   Stella, Aretius, Haymo, Erasmus, Cornelius a Lapide, etc. Thus also the most eminent for Religion and Learning in our Church have expounded it; and in the next verse it is so named. Nor without reason, for at Luke 1.32, 33. all this by the Angel was foretold then, to be fulfilled now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Jesus shall be great, How great? even so great, that he shall be called the Son of the Highest; he shall Reign, and of his Kingdom shall be no end. No end of it, none greater than he: The prediction is here answered, God hath given him a Name which is above every Name.  
This Name Jesus, and no other: nor prefer I, excepting no Name, no not the Name of God, any person before another. For the glory of this Name is, as in the end will be declared, the glory of the Trinne God. The most learned Bishop showeth it is above all to him, above all to us; and without Blasphemy, to the other attributes, I prove it above all in itself too.  
Above all to him, saith that reverend Father. For though many titles of the Deity sound and seem to be more glorious, yet he esteems them all not like this. Why? For no other reason, but that they had not, nos homines, us men, and nostram salutem, our salvation in them. No name he sets by like that, wherein with his glory is joined our safety. And this of all he made choice of (as to him above all) that we might accordingly esteem of him, that esteems it above all only for our sakes.  

August. tract. 3. in Epist. 1. loan. Isid. Orig. l. 7. c. 2.  To this I add, first, that it is his proper Name; for though our Saviour be one Lord Jesus Christ, yet Christ the Name is communicated by him to others. Sic enim Judaei Reges suos appellabant, for so the Jews called their Kings. Non proprium nomen sed nuncupatio potestaris, 
Lact. l. 4 c. 7.  as Lactantius. Accidens nomini res, not a Name, 
Tertul. advers. Prax. c. 28.  but an accidental thing to a Name: the clothing of his name, saith Tertullian. Yea Christ is not, cannot be the Name of God; Qui corpus non habuit, ungi omnino non potuit. But the Name Jesus is his chief Name, and goeth not beyond him. Ego, 
Tertul. advers. Marcio. l. 3. c. 15.  ego Dominus, & non praeter me Salvator. ay, I am the Lord, and beside me is no Saviour, Isa. 43.11. It is his peculiar, and therefore to him above that which is in common.  
Secondly, he was anointed King, Priest, and Prophet; Why? that he might be a perfect Saviour. The end is highest, to be Jesus he was Christ. For Christus Sacramenti Nomen, saith Saint Augustine, 
August in Epist. 1. Joan. tract. 3.  Christ is the Name of a Sacrament, and a Sacrament of inauguration. He is installed our Saviour, or by the Father, and the holy Ghost consecrated to it. Only for it was he the word incarnate, and gave his life and all for it only. If all his undertake tended thereto, than it is the full of all. A Name therefore above every Name to him is his Name Jesus.  
If to him, certainly above all to us. For we fallen in Adam are subject to death temporal and eternal. Not so, as not to be, but so as to be tormented ever. God's wrath is the consuming fire, and we the unconsuming fuel. His justice cannot, as we in ourselves, look on us in mercy, nor his mercy without justice. Satisfaction then must be some way made, or there can be reconciliation no way. We have nothing will do it, if nothing sufficient may else where be had, we shall pay the utmost farthing. But God be thanked, the Son of God out of his impervestigable treasure brought enough, over and over, to adopt us into the peace of the blessed Trinity. Christ hath done this, and no other could. Not incidently this, but, ex officio, he was anointed unto the three saving offices, that he might be the absolute Jesus to save his people from their sins. His people, not the Jews only, but the Gentiles also. All are invited to him, Mat. 11.28. and he is the Saviour of all men, 1 Tim. 4.11. God in him reconcileth the world, 2 Cor. 5.19. without him enemy to it, and us is God, Heb. 12.29. His Name we hold by, and by no other our salvation, Acts 4.12. If salvation then unto wretches guilty of the never-dying death be precious, of what worth is the Name that assureth it unto us? Can any thing be sweet above without it? or any thing below sour with it? With it comfort, none without it in the Name of God. The Devil may object sin against, and crosses come, as Wave after Wave, on us, yet if we adjure him by it, rem Nominis implebit, he will make good his Name. Bold we ought to be with it, 
Matth. 7.7. Mark 11.24. Luke 11.9.  for he hath commanded us to prefer his Name, and made a strong asseveration that whatsoever we ask of the Father in his Name shall be given us, John 16.23.24. It is our duty, and therefore no presumption to fly with it, á Deo irato ad Deum placatum, from God angry, unto him pleased, saith Saint Augustine. 
August. in Psal. 74.  Such good speed have we, if our tongues carry it from our hearts by faith unto God, that the peace of God will rest within our souls here, and we shall rest in his eternal peace hereafter. So joyful therefore was it to the Saints, Patriarches, Prophets, Apostles, Martyrs, Fathers, that nothing sounded well without Jesus. jacob's melody this, Gen. 49.18. This Davids rest, Psal. 62.2. Simeon exults in this, Luke 2.29. In this Saint Paul gloried. And this was more than life to Saint Stephen, Acts 7.59. Quicquid sine hoc Nomine suisset non me totum rapiebat, 

Aug. l. 3. conf. c. 4.  
Bern. in Cant. ser. 15.   nothing took Saint Augustine, but this Name. And in Saint Bernard's mouth it was, mel, honey, in his ear, melos, music, in his heart, jubilus, a jubilee. To whom salvation is highest, the Name of our Saviour is the highest Name. Who prize nothing before the one, will have no Name get above the other.  
Nay none can get above it. I meddle not with the Relations. The Super of the Name I am about, and about it in the third respect. 
Bern in cireum. Domini serm. 2  All the other Names of God admit a translation approved by the holy Ghost, but this endures none. Forte ex omnibus unum, as Saint Bernard, it may be all other are accumulated in it, and it is one of all. What contains all other, no other can contain it.  
First then, this Name is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ineffable Name of God among the Jews, vulgarly called Jehovah. Not more, as if any thing in God did Suscipere magis & minus, and might be more or less. But more, as, ad extra, one work is greater than another, Redemption, than Creation. The goodness of God is more expressed by this Name then any other. Jehovah indeed signifies God as Lord and Creator, Sed nihil nasci profuit nisi redimi profuisset, yet it were better not to be, than not to be redeemed. Or what profit is it with the Jew to acknowledge Jehovah, and not with the Christian to believe in Jesus?  
Secondly, Redemption presupposeth Creation, and, not defining Redemption without the Father and the Holy Ghost, we say, the Name of the Redeemer includes with the Name of God the Creator, the Name of man the Creature, and signifies God and man reconciled. Not on the contrary, though he that redeemed created also. For I am that I am, is one expression, and I am that I am the Saviour, a further. God in his Name Jehovah denotes the being whence all things took their original. In his Name Jesus he shows himself not only the Author of being, but the Recoverer of the lost, and Clarifier of the Elect. In the one he overthrew Pharaoh and the Egyptians; in th' other, the Devil and Hell. In the one he gave the Old Law, in the other he established the New. In the one he led the Israelites through the Red sea into the Land of Canaan; in the other through his blood, wherewith we are Baptised, he carries us unto Heaven. The one was known before the other, and that this other was represented in the Name Jehovah, Cornelius a Lapide affirms. But what if we say that Jehovah were, quasi aenigma, as it were the riddle? 

Corn. a Lap. in loc.  
Isay 45.15.   Was not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 17.23. the hidden God then? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we knew him not, say the Seventy. What ever Jehovah intimated, we are sure Jesus is the highest declaration. For by this Name we find that the fullness of the Godhead dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our nature personally in him. I insist not on the many Mysteries, 

Lucas Tuden● i 2. c. 16.  
Corn. a Lap. in Num. 13.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   that Lucas Tudensas hath found in the Letters of Jesus; nor do I with Cornelius a Lapide aver that this proper Name of Christ in Hebrew contains all the Letters of Jehovah, aliasque proprias superaddit, and super-addes it's own other. Inspect them who will, there they may be had, but not expressly there.  
Thirdly, this adequate Name of the word Incarnate comprehending transcends all the other many excellent Attributes given unto Christ in the Scriptures: for of all are found none which sound not either, pietatis gratiam, the grace of piety, or potentiam Majestatis, the power of Majesty. The Names of power are poured forth into the Names of piety. As for example, Isa. 9.6. it is said, His Name shall be called wonderful, Counsellor, God, Mighty, Everlasting Father, Prince of peace. The first, third, and fourth, Wonderful, God, Mighty, argue Majesty; the rest, Counsellor, Everlasting Father, Prince of peace, show piety. Which of these therefore is poured forth? Which? The Name of Power is abundantly effused by Jesus Christ our Saviour, saith Saint Bernard, into the Name of piety. 
Bern. in cant. serm. 17:  Admirable into Counsellor, God and Mighty into Everlasting Father and Prince of peace. All of might and mercy are full in Jesus. This is the name wherein all other do liquescere, it is mercy full of might, and might full of mercy. The Oil that is poured forth, Cant. 1.3. aliisque liquoribus supernatat, and as Oil it swims above other liquours, Wine, Water, or whatsoever. Inferior to none, and above all, confessed in Heaven, Earth, and Hell.  

Chrysost. in loc.  Lastly, Saint chrysostom saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that this name is not of nature so, but made so by dispensation high. Seeing then the most equal three have decreed, and in the text expressly set this Name highest, wherein without disparagement to any one person the whole Trinity will be ever honoured; why doubt we? Add this also, that they have limited an act, as peculiar to it, above other Names, and the holy Church observing our neglect, binds us to it; Can it be God's pleasure, the Church's desire, and not our glory that it is so? 
Alphon. Abulen. in 20. Exedi paulo ante quas. 7.  Bring these together, and Alphonsus Abulensis shall never be condemned by me for saying, it is majus peccatum, a greater sin to take the Name Jesus in vain, than the Name God.  
To close this, God will be glorified in this Name above others, above other it is in itself, and to sinners the life of all. Life, light, joy, glory, and whatsoever I can conceive superexcellent, haec omnia mihi simul sonant, cum insonuerit Jesus, these all, and more in the sense of this Name sound to me. When I name it, or hear it named, I mind one, whose example we following shall be advanced in his grace unto the height of glory. 
Orig. in Luc. Hom. 14.  Have we, with Origen, found it to be vocabulum gloriosum? In heart then, and hand; within and without, be it the Signet, that all our thoughts, words, and works, may be directed unto Jesus. Of him we receive all, unto him return we all. Above all he, and let his Name be so to us. For God hath given the Name above every Name unto him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him, exclusiuè, to him and to no other. To no other so as to him; The Father, the Son, and the Holy Ghost are the three saving persons; yet neither is the Father, nor the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Son by the dispensation is Jesus only. For in our Salvation the Godhead and Manhood meet in one. Nor to him man as to other men. To him at first, by the Spirit and Moses, in Jehoshuah as the Figure; But before his conception, by the Spirit, and the Angel Gabriel, to him as the Substance. To him the Name and the Thing. To him, the Son of his Father without a Mother; and the Son of his Mother without a Father, to him God and man. To him without sin to save soul and body, his own and others, from carnal enemies, and ghostly, from sin and misery; not for a time, for ever; not by any other, of himself. He is not a Saviour only, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the salvation, Luke 2.30. None challenge it as he, not the son of Nun, nor the son of Josedek, nor the son of Syrach. To them given by men, to them the Name, not the thing; to them sons of their Fathers by their Mothers, of their Mothers by their Fathers; to them sinful men to save the body, not to quicken the soul, from bodily enemies, not spiritual, from some worldly calamity, not from sin; for a time, not forever; by their and our Jesus, not of themselves. They, figura futuri, the shadow, he the substance. 

Tertul. adver. Judae. c. 9 & advers. Ma●. l. 3. c. 16.  
Orig. in Exed. 17.18. Hom. 11 Euseb. demonstr. Evang. l. 4. c. 29 August. cont. Faust. Manich. l. 12. c. 36.  
Zanchi. in Phil. 2.9.   So Tertullian, Origen, Eusebius, Saint Augustine, etc. He is so manifestly different from all other, that who believe in him will never mistake him by any other. All else be like Elishas' staff, which laid on the Child could do no good till the Master came.  
To him only, and to him according to both natures. This is orthodox, though all agree not in this.  
Some here understand Christ, secundum humanam naturam, as man. Because as God nothing can in time be really given to him. So the Scholiasts, so Theodoret, Hierome, and others, as Zanchius recites. Indeed if we mind an increment of blessedness, or power, or wisdom, etc. no such thing can in time be given to him according to his Deity. Yet that he received nothing as God whereby our happiness might be furthered, and further known, is false. For to the Divine nature of Christ was the humane nature given, fitted, and personally united in time, Heb. 2.16. 
Heb. 10.5.  To him according to both natures was given in time the office of a Mediator between God offended and men offending. To him as God and man was the Name above all Names given, and in that Name doth the Father, the Son, and the Holy Ghost in time above and below of Angels and men receive the glory of our redemption, Rev. 5.13.  
Saint Ambrose and others expound it of Christ as the Son of God. Hoc natus accepit ut post crucem manifestaretur, quid a Patre, dum generaretur, acceperit, this Name he received being borne, that what he received of the Father in his generation might be manifested after he was crucified. That is, as Zanchius openeth the Father's mind, in the eternal generation God the Father communicated to the Son that he should be true God, remain so in the assumed flesh, and after the Resurrection be every where so proclaimed.  
The truth is, both these are to be conjoined. For he that was ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Saviour according to his Deity, is now for ever, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inchangeably Jesus according to his humanity also. Not that what the son of God is, as the Son of man, is he. Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, essentially God is man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Union. The Deity is united really to the flesh, but not communicated really. By the identity of the Person the Name reacheth both natures. Jesus is the son of God, and the Son of Man is Jesus. Tota res Nominis est persona, the whole thing of the Name is the Person. God only is not it, nor only Man it, God and Man, one Christ, is all. The Name than includes all the Attributes of God and Man, and more than of God and Man, seorsum, severally, all of God and Man united.  
And here the Argument for the exaltation of the Name is yet more evident. Such a person is Christ, as not the like, and therefore such a Name is Jesus as no such. Not that this Name adds an higher degree to God's essence, or to his essential glory. But this Name showing the Union of God and man, shows also that in this Name God will by his Church, in Heaven and on Earth, and by his enemies on Earth and in Hell, be most glorified. Nor that his Name doth make an inequality in the Trinity. 
Ambros. l. 2. de Sp. Sancto. c. 12  For as Saint Ambrose said, on Matthew 11.27. Plus dixit de filio quam de patre, non quod plus habet, quam pater, sed quod ne minus esse videatur, the text speaketh more of the Son then of the Father; not because the Son hath more authority than the Father: but because the Son should not seem to be inferior to the Father. So is it said, the Father hath given all authority to him, and all things are put under him, 1 Cor. 15.27. Not that he is exalted above the Father, but there is nothing which shall not be subject unto Christ, he excepted, who subjecteth all things to him. And though he be the Judge of quick and dead, he is not Judge only; but he and not the Father doth judge, in forma visibili, in a visible form. So neither doth the Name given him above all names seclude the Father and the Holy Ghost from the act of Salvation, but showeth that our Salvation appointed by the eternal purpose was finished in the person of the Son. And because all was finished in Jesus, that Name is the Name, wherein the glorious Trinity, as appears throughout the New Testament, will be honoured for ever and ever. So be it now and ever; and let all people say Amen.  
The Marcionits', who affirm that Christ is not the Son of God the Creator; the Benosians, that he is an adopted Son; the Samosatenians, that he was not God before the Incarnation; the Nativitaries, that he was with, before he was begotten of the Father; the Symonians, that he was not the word Incarnate; the Sabellians, that the Father was made flesh; and the Theodotians, that what Christ was, was all mortal, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the giving there, is the then manifesting of God the Son in the flesh. The Jews, who term Christ a Demoniake; the Gnostics, that separate Jesus from Christ, as two persons; the Menandrians, that styled Menander the Saviour of the World; the Ophits, that conferred the Name on the Serpent; and the Sethians, that attributed Salvation unto Seth, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For that Name which no man could receive, who was not God also, none but God could give. The Arrians, who hold that Christ was God by grace; the Donatists, that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equal with the Father; the Melchisedecians, that make him inferior to Melchisedec; the Acatians, that will have him only like the Father in substance; the Eunomians, that think him in all things unlike the Father; the Dulians, that call him the servant of the Father; and our Catharists, Anabaptists, Brownists, Precisians, who are so far from esteeming the Name above all Names, that they count it beneath all other Names of Christ, and use the most sacred Name Jesus carelessly, very blasphemously often, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there Christ is consubstantial with the Father, and the Name of Jesus above every Name in many respects, is in no respect inferior to any. The Nestorians, that seigne one person of the Deity, another of the humanity; the Apollinarists, that convert the word into the flesh; the Arrians, that yield the Name to Christ as man made a God in repute, not as God made man indeed; and the Jesuits, who presumptuously arrogate Christ's saving Name, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For to the Person of Christ, not to the one or other nature only; to him only, and to be for ever his, was the Name above all Names given. This and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the Union and our Salvation.  
True Christians we considering wherefore God exalted Christ, believe that for the Union and for us he spread abroad his Name. God and Man being known to be one, we know that men have grace with God. He being notified to us we take notice of him. The Essence of things is brought to our understanding by second notions. For in the cloud of our first fall, we so lost the sight of all things in their being, that now we see not the Essence but by expression. Of the highest expression the substance is the highest. That Name then, which contains all, God and us, and our salvation, is the fullest. That God fully manifested by the visible sending of the Holy Ghost, and that is acknowledged, in Heaven, on Hearth, and in Hell, to be Jesus. This sounds glory to God in the highest, on Earth peace to the elect, and in Hell terror to the Devils. No name like this for sweetness; it brings God to us, and carries us to God. No Name like this in power; it delivers us not only out of the power of our enemies, but chains them in eternal torments also. To God, to us, in itself most delightful. Nothing above it, and below it all things. Nor ascribe we this to the second intention, we receive it not without the first. The person with the Name, and not the Name without the person. Not part, but whole Christ apprehend we at the Name of Jesus. Nor do we extend it beyond the proper subject. The Son of Nun had it not, nor any other as Christ: Christ actively to save, others passively to be saved. They resigned that they had to him, he will not resign his unto any. Who therefore impropriate this to be called thereby, against them we determine, that they endeavour, as much as in them is, to bring it beneath itself. It is blasphemy not to regard it as his, much more to remove it from him. For God hath given him, and none but him, the Name, which is above every Name.   

Tract. IV.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
That at the Name of Jesus every Knee should bow, etc.  
WE are now proceeded from the exaltation of the Person and Name by God, unto the exaltation of the Name and Person by us. Which God exalted, we are here enjoined by him to exalt both. Not the Name without the Person, nor either according to our humours, but after his prescription. Not inwardly alone, and always, nor outwardly alone at any time. Outwardly and inwardly, that who saved the outward and inward, may by both be acknowledged the Saviour of body and soul. The text is plain, and the duty precisely set. First, of the Knee; that at the Name of Jesus it should bow. Secondly, of the Tongue; that it should confess, that Jesus Christ is Lord. Nor is this of some, and not others, but of all and every one; every knee, and every tongue, in Heaven, on Earth, and under the Earth. All leaves out none. Nor let any think that any of this is in vain, but to the highest purpose all. For the utmost end of the knees insinuation, and the tongues expression, is to the glory of God the Father. Hunt not after figurative constructions, believe the plain text, do the work faithfully; do so, and you shall practise no more than ye ought, and the duty so done will redound to the Majesty of the incomprehensible Trinity.  
There is not a tittle in God's writings without weight. Every one is therefore to be pondered that ye may receive the fuller satisfaction; and that ye may, I will begin with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That is the conjunction of this to the verse before: and, è rationativis, such a conjunction as is perfective, or declares the final cause of the Antecedent say the Grammarians. Quia est istud Nomen super omne Nomen, idcirco in Nomine Jesu omne genu fiectitur, 
Orig. in I● s. Na. c. 1. Hon. 1.  because the Name is above every Name, therefore at the Name of Jesus every knee is bowed, saith Origen. That then makes the former verse the ground of this text. This text therefore must be understood according to the dependence on that. Literally that, and this literally.  
All was full before. Full the person, God and man; full our redemption, God and Man reconciled; full his exaltation, as God and Man; and his Name full to express all. The full person, the full redemption, the full exaltation, the full Name, all and every one call for full acknowledgement. But full acknowledgement cannot be, if this text be taken tropically. It is mental only when the joints are stiff, and the tongue still: and though the service may be right to God in the heart, to others it is not at all known to be there without either outward subjection or confession outward. Yea where God hath manisted his Son to be the high exalted Saviour of soul and body, it is contempt, or at least neglect, if the body and soul do not humbly in the Church show themselves, as is commanded, to be his saved. Tertullian, Origen, Cyprian, Hierome, chrysostom, Augustine, Cyrill, Bernard, all the Fathers that ever I saw like this consequence, nor have I yet met with any late Orthodox Writer that contradicts it. I need not stand long on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, the text is plain. Wherefore God exalted him, therefore must we be humbled; and wherein thereof should we most highly esteem. There is cause enough in the one to induce the other, and the sequel is so necessary, that without blasphemy no man can deny it.  
For my part I dare not break the general rule of the Ancient and Modern Churches to broach, and maintain singularity. The perpetual truth is that those places only in the Old and New Testament are necessarily allegorical, which either in the History, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the letter, vary from the truth; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the explication of the cause, are repugnant to the Law of God. God's third Commandment, and our Lords first Petition will have the most sacred Name handled with all manner of reverence. I go not then beside the Analogy of the Scripture in following the simple sense of this text; but sure I am, who take it figuratively, chop off the visible part of God's service, and show no regard of the super-exalted Name at all.  
The Apostle would have us be imitators of God, Eph. 5.1. If imitators, than whose person God exalted, and set forth his name, exalt we his Name and person. God his way, we ours. He by giving, we in acknowledging. If you doubt, read and believe. God hath highly exalted him, and given him a Name above every Name; Why? that at the Name of Jesus every knee should bow. This bowing at is one end, who is not wilfully blind doth plainly see.  
In, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, having made good the ground, I am now ready for the work. The Apostle could best place his words, and in our Dialect standing right, I will not disorder them.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
At the Name of Jesus.  
At which sacred Name I humbly bow unto the blessed Trinity imploring the grace of the one-most God, that in the Name of Jesus, by the power of the holy Spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I may interpret, and all learn this text to the glory of God the Father.  
The Syriack, the Vulgar, Arias Montanus, Erasmus, read in the Name of Jesus, Beza, Zanchius, and our King's translation, at the Name. Indeed the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the preposition according to both languages, which we in the general sense, as a note of rest, translate in, in Scripture varies often.  
Sometimes it signifies by, as Acts 4.10.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Name of Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it this man stands whole, and that is it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby we are saved. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Grecians, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews, comprehends genera causarum.  
Sometimes among, as Mat. 11.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among, not in them, that are borne of women, John 1.14. The word was made flesh and dwelled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among us.  
Sometimes with, as Luke 4.32. his word was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with power, 2 Cor. 13.4. we are weak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with, not in, him. For in the next words it is said, that we shall live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with him.  
Sometimes from, as John 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 John 1.1. from the beginning was the Word. Nonnus therefore addeth in his Paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without, or before all time. For no time was in that beginning. So 2 Cor. 4.3. If the Gospel be hid, it is hid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from, not in, them, that perish.  
Sometimes it abounds, as Mark 1.15. repent and believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the, not in the, Gospel. Where therefore Saint Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Math. 3.11. Saint Luke, that doth less Hebraize, leaves out the preposition. For in casu instrumenti, to express it, is an Hebraisme.  
Sometimes it is periphrasticall, as Matth. 6.9. Our Father which art, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Heaven, is if the Articisme be observed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Hebraisme in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O our heavenly Father. Acts 26.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Vulgar hath omitted, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instantly.  
Sometimes, to, unto, etc. as Luke 1.17. He shall go before to turn the disobedient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to, not in, the wisdom of the just. Rom. 5.21. As sin hath reigned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto, not in, death, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it plain, so might grace reign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto life.  
Sometimes at, as Rom. 8.34. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the right hand of God. Matth. 18.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at that time. Mar. 16.5. they saw a young man sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the right side. Luke 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the same season, and 14.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at his coming in; nor have Grecians a more proper word to express this sense.  
These are the several acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I have observed in the new Testament. The same they may find in humane Authors, who are not satisfied with this.  
To our purpose now: All will grant that, if we should translate in the Name, by in, could not be meant among, nor with; For that were nonsense. So of the eight variations, two are absolutely cast hence. But if in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will understand by, or from, then by the Name occasion is offered, and from the Name a sound argument drawn for bowing. Or will we have a Pleonasme here, and make a redundance? for in case of the instrument in Hebrew, Greek, and Latin, if in be expressed, it is not felt, if omitted, it is not required. The Name then expressed, or pronounced will be the external impulsive of genuflection. Or if you will have it periphrasticall, it must either be of the Adverb, & then it is namely unto Jesus; or of the Adjective, and then it is unto glorious Jesus; or of the Verb, and then it is when Jesus is named. Or will you have it to the Name; than it is in honour of the Name. Or will you have at the Name; then in, or at the mentioning of Jesus. For what is a Name save the expression of a thing? The Greek therefore is emphatically set down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in or at the very Name. The very Name is the external mover of the mind unto the internal object. Accept then any one of these six take, and the first term of the Act is the Name Jesus. That is it, because the Apostle saith it was therefore given; and no other it, because it is the Name above every Name, as before.  
I would not seem to dazzle your eyes, I say not to the elements, the letters, syllables, or sound of the Name, but to the sense. At the Name, that is, when the Name is named, to the person whose Name is mentioned. At the Name we mind the person, and are incited to the duty. This divine motion therefore from the Name is by the Name directed to the end, wherein it resteth. Nor can we ordinarily proceed otherwise. From Names we go unto things, and without Names we know nothing was at large before.  
Indeed God firsts exalts the person, and then gives the Name, he sees the person as he is, but we by his Name discern the person. At the Name beginning, by the most highly extolled Name most highly we extol the person.  
Shall I illustrate it? I will by that, which every one acknowledgeth to be just. In, or at, or by, or from the consigned words of the Scriptures we know the truth of God thereby expressed; Because we know whose they are, and what is contained in them, in, or at, or to the reading, preaching, and hearing of them we address ourselves in all reverence with bended knees, uncovered heads, and with hearts, hands, and eyes lifted up unto the Author. Is this damnable superstition? Or will any sound-hearted Christian think it in vain? Behold, the name at which we bow, discovers unto us the substance of the whole Scriptures. All are to bring us unto Christ, and Jesus is the sum of all. At the mentioning then of that Name were we left to our own wills, would we not hear, and speak it with honour to our Saviour? Or did the Church only command the reverence thereat, is it not the breach of the first Commandment not to do it? But God requires all manner of honour to his Name, Exod. 20.7. Christ prayed for the due performance thereof, Matth. 6.9. and here the Holy Ghost dictated in what Name the glorious Trinity will be most honoured, and how at that. Who gainsays this, gainsays the Law and Gospel, and who wilfully damneth it, doth, as much as in him lieth, shake the very foundation of true Religion. The Father will not have the Name neglected, the Son will have it sanctified, and the Holy Ghost shows us how. The Father gave the Name, that at the Name; the Son received the Name, that at the Name; and the Holy Ghost declared the Name, that at the Name of jesus every knee should how. It is plain then that to bow at the Name is another gift unto Christ. To give him such a Name is one; to give him, that for such a one, it should be taken, is another, said the reverend Bishop. For given it may be on God's part, and not acknowledged on ours. Yea if we recall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rationative particle, that, it seems God counts not the Name so exalted, unless we signify, as he would have us, that we esteem it, super omne Nomen, above every Name.  
Indeed they are not few, who make in, or at, a simple note of rest; and by the Name understand the person to whom they, and all must bow; yet will not only not do it themselves, but travel sore to keep others also from it.  
To discover how they deceive themselves, and others, observe me a little.  
That in, or at is a note of rest; that the Name concludes the person; that to bow to the person is a precept, are true. But these, that the whole of in or at, is a note of rest; that the whole of the Name is the person; that the whole of the precept is to bow unto the person, are false. For the whole of in, or at, is not a note of rest, as before was proved. Nor is the Name the whole of the person, but significatively, nor the person the whole of the Name, but subjectively. Nor is bowing to the person the whole of the precept as hath been already, and shall be further opened. But in the Name to bow, that is, in the person, is neither from the Letter, nor by any consequence of the Text. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and will not hold in common sense. For who can bow in the person of God and Man? He once humbled himself for us, but who in his person, either when he was in swatheling clothes, ever bowed before Herod, or, in the Council falsely accused, before Pilate. Much less now he is exalted wants he such humility. Nay, who can bow at his person now he is out of our sight, and above our reach? His Name is with us, then in, or at his Name we may.  
Yet in his person, they say, because in our proper persons we are unworthy to accede unto God.  
A very proper shift to put off a peculiar duty. It is true, we are unworthy; but I grant not all the rest, unless at in, be understood by: For although what we are, we refer to Christ, and without him are nothing, yet this is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or refuge for the not doing what is commanded. Because it is the precept of God, not an institution only of the Church. The first word of this verse infers the one, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every knee, the other.  
We therefore resting in Christ, who reposed all his in himself for us, every one in his proper person, body and soul, by the person intervening, worship God. For his Majesty, hid of itself, existing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, essentially in Christ, through him becomes visible to us. But yielding all this, that it is in, or by the person; or more, that it is to the person, and in the glory of the person, yet this is not all. For beside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith or acquiescence in the person, and the end thereof, here implicitly, is expressly commanded a work of faith beginning at the Name and ending in the Person. A work that shows his super-exaltation indeed. He is exalted to whose person we bow; but he, at whose Name only, much more. Bowing then, not at the person only, as some, nor at the glory only of the person, as others, which are both out of our sight: Nor at the power only of the person, as many, which sets no time for the act; but at the Name also which is below, and hath a time with us, we show our high respect of him in his power, and glory. Yet thus respecting him, do not with the Heretics in Saint Chrysostom's time, 
Chrisost in loc.  think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this glory to be above all glory. Infinite that as himself is, this from us finite. That he hath by nature, this we give, and no doubt should, at the Name. For God hath made his Name his memorial, Exod. 3.15. Psal. 135.13. Hosea 12.5. His memorial wherein, or at he will be remembered, and whereby he will be mentioned. How remembered? How mentioned? With no regard? Not so. It brings him before us, how then shall we behave ourselves before him? No otherwise, then did the Israelites, by bending down the head, and bowing themselves, Exod. 4.31. For the same memorial is from generation to generation, as in the former quoted places. The Prophet David invites us to it, Psal. 95.6. and the blessed Virgin will not have it otherwise handled, Luk. 1.49 Quod semper apud se sanctum est, sanctum etiam ab hominibus hab●●●●●, 
August. d● spi●. & lit. ad Ma●cel. c. 26.  saith Saint Augustine. Holy things must be valued as they are. The most holy most highly. Not high enough unless with the motions of the mind go also the gestures of the body.  
Nor is this Doctrine new: It was figured in joseph's dream, Gen. 37. ver. 9 Th● Sun, the Moon, and the eleven Stars made obeisance to me. This Jacob interpreted thus: Shall I, and thy Mother, and thy Brethren indeed come to bow down ourselves to thee unto the earth? v. 10. How can this be taken, but in a mystery, his Mother being then dead? This was not therefore accomplished when Joseph was advanced in Egypt; For neither did his Father adore him, nor could his Mother being dead. In Christi ergo personâ facile intelligi potest etiam de mortuis, In the person of Christ therefore it may be well understood, even of the dead, according to that of the Apostle, 
Aug. quast. super Gen. 123. l. 1  Phil. 2.10. For God gave him a Name above every name, that in, or at the Name of Jesus every knee, celestial, terrestrial, and infernal, should bow, saith Saint Augustine.  
The first that I find in the practice was Moses, and then when Joshuah, whom by the Spirit of God he so called, as a figure in Name and action of Jesus, sought with Amaleck. For whilst Hoseas now called Joshuah was in fight, Moses, being on the top of the hill, beholding the typical deliverer, does homage to the substantial, Exod. 17.11. Expansis manibus orabat residens, 
Te● t. adve●. Mar. l 3 c. 18.  quia illi Nomen Domini Jesu dimicabat, dimicaturi quandoque adversus diabolum; He there residing prayed, because the Name of the Lord Jesus, who was to fight against the devil, did skirmish there: and with his hands extended, to show the necessary habit of the Cross, wherein Christ should obtain the victory, saith Tertullian. The Name which by the Spirit he gave to Hoseas, as the shadow, was the external mover to the work. And now the name was in action, the honour might well be in act. But not till now; because till now, Beati Nrminis Jesus nusquam facta est mentio, never was that blessed name mentioned, saith Origen. 
Orig. in Exod. 17. & 18. Hom. 11.  Now it was known unto Moses, and by him exalted now. Because what he found victorious on the Hill, must needs be glorious on the Mount.  
With the Psalmist his Name is great, Psal. 75.1. Ibi magnum, ubi pro suae majestatis magnitudine nominatur, there great, where mentioned according to the greatness of his Majesty, as Molerus. Holy and reverend is his Name, Psal. 111.9. Sanctum Nomen ejus, ubi eum veneratione & offensionis timore nominatur, holy his Name when named with veneration, and fear of offence, 
August. de serm. Dom. in monte l. 2.  saith Saint Augustine: So great, so reverend, that the Prophet David will have us extol the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in or at Jah his Name. How in or at? Even, Laud abiliter nominando, by mentioning it worthily. And so worthily that he invites us to bend the knee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the faces, representations, or Symbols whereby he is principally known, Psal. 95.6. But he is principally known by the Name above every name; at the Name then, and in that special manner. What was therefore prophesied and confirmed by oath, Isa. 45.23. is spoken of our Saviour in that Chapter: applied to Christ, Rom. 14.11. and fulfilled according to this Text, Phil. 2.10. For that bowing to him in Isaiah, without the mentioning of his Name, is here expressly at the Name. As if it had been said; to me, who am the Saviour, and though, when I will be in the flesh, I shall be contemned; yet after my exaltation at my Name shall every knee bow.  
As these Texts than are paralleled by the Fathers, the last leaves not out the former, but sets them forth unto the full. 
Tertul. l. 4. adv. Marc. de Marc. antithesibus, c. 2.  Tertullian thought so: There is, saith he, one Christ, Ad quem se curvare genu plane omne fatetur, to whom every knee doth visibly show itself to bow. Bishop Andrew's could find no ancient Writer (save he that turned all into Allegories) but literally understands it. Save he; who is that? Indeed there are now extant that strangely transform every Text which makes against them; but who, if the Parenthesis be his, must be understood there, I confess I know not. 
Orig in Jes. Nave. c. 1. H● n. 1. In Iud●●. c. 2. H● m. 2.  Not Origen I am sure: for he speaks it out. Quia Nomen Jesus est super omne nomen, idcirco in nomine Jesu omne genu flectitur; because the Name Jesus is above every name, therefore at the name of Jesus every knee is bowed. Again, Non in hoc vocati sumus, 
In Luc. c. 2. Hom. 14.  etc. ut genua flectamus diabolo, sed ut flectamus genua in nomine Domini Jesus, we are not called unto this, that we should bow the knees unto the devil, but that we might bow the knees at the Name of the Lord Jesus. Again, Vocabulum Jesu omni adoratu, cultuque appel ari, etc. the glorious Name of Jesus ought to be named with all manner of adoration and worship. And again, 
De principiis. l. 1. c. 6.  Omnes hi qui in Nomine Jesu flectentes, per hoc ipsum subjectionis suae insignia declararunt, all these who are bowers at the name of Jesus, by this very thing have given notable tokens of their subjection. 
Cypr. de bono patient.  Saint Cyprian is as plain: God the Father commanded that his Son should be worshipped, and the Apostle Saint Paul, mindful of the precept, Ponit & dicit in Nomine, etc. sets down how, 

Novat. de Trinit. c. 17.  
Athanas. cont. Arria. orat. 2. ad Episc. Egyp. & lib.  
Ad Adelph. ora. 5.   and saith, at the Name. Novatianus saith, omne se in Nomine ejus genu flecter● t, every knee should bow itself at the name of him. Saint Athanasius tells us, the Son of God, Homo factus & Jesus appellatus, made man, and called Jesus, hath this honour, that every Creature doth flectere sibi in Nomine suo, bow the knees to him at his Name. And in another place he saith, that the Church did, and shall bow in nomine Jesus, at the name of Jesus. 

Ambros. Hexe. l. 6 c. 9 et in loc. Ruffin. in Sym. Apostol.  
Hierom. in Isa. 45.23.  
Chrysost. in loc. August. de Trin. l. 1. c. 13. & in Psal. 109. et in job. Tract. 104.   Saint Ambrose hath no other Exposition of it; nor other hath Ruffinus. Saint Hierome, on the Text, Unto me every knee shall bow, recites this of the Apostle, and saith, Perspicue significatur populus Christianus, there is plainly signified the Christian people. Moris' enim Ecclesiastici, etc. For so to bow is the custom of the Church. Saint chrysostom denies it not to be the glory of Christ, but saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the highest glory to bow at his name. Saint Augustine affirms that Christ after his suffering received, Quae consequenter contexit Apostolos, all that the Apostle by consequence hath linked together at Philip. 2.9, 10, 11. As if the Exaltation of his person appeared not, but by our Exalting of his Name. Cyrillus Alexandrinus calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most significant Sacrament, 

Cyril. Alexand. in lib. Relig. Reg nuncupat.  
In orat. Relig. Reg. de recta fide.   declaring that Christ one, is God in, and with the humane nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remaining still what he was before. And at the same council of Ephesus, in his Oration he saith, this is illustrious to show that Christ's obedience made him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both glorious, and worthy of admiration, and conciliative of all goodness unto us. The Fathers in the Counsels render it in, or at the Name, and I find it not otherwise interpreted in any Church. It seems there was either neglect, 

Concil. Basil. in sess. 21.  
Alphons. Abul. in Exod. 20. paulo ante quaest. 7.   or irreverent performance of it among some at the time of the Council of Basil. For there it was constituted, that when the glorious Name of Jesus was mentioned, whereat every knee ought to bow, Omnes caput inclinent, all should bow the head. The devout faithful, audito Nomine, hearing the name Jesus bow the head, or bend the knee, so Alphonsus Abulensis. 
Estius ex Vine. de Valent. in Phil. 2.10.  According to the custom of the ancient Christians, Soli Nomini Jesus, quando nominatur, fit reverentia, reverence is done to the Name, when it is named, so Estius. We bow the knee and uncover the head, Ad mentionem Domini Jesus, at the mentioning of the Lord Jesus, 

Osiand. in Phil. 2.10.  
Gorra. in loc.   so Osiander. In hoc Nomine, quod est Jesus, at this name, which is Jesus, so Gorran. Musculus tells us, Omnino in usurpatione Nominis Dei declaratur, quam sancte & reverenter de Deo sentiamus, 
Musc. in 3. praecep.  that the usage of God's Name doth declare our esteem of God. For he that Religiously thinks of him, cannot usurp his name irreligiously. You shall see many, saith he, that will put off their caps, and show some other token of reverence, when any mention is made of the King, to declare how reverently they do judge of their Ruler. And among Christian men you may find many that make mention of God the Father, of his Son Christ Jesus our Lord and Saviour, and of the Holy Ghost, and hear it also of others without any token of honour. Stupiditas ista plane indicium leniter de Deo sentientis, quicquid tandem ore proferatur, this blockishness doth verily betoken a light opinion of God in heart, whatsoever be said in word. I know Master Calvin is of no small esteem, and he brings this for an argument of our Saviour's Deity; 
Calv. in ● am. 14 11.  that God gave a Name to his Christ, whereat every knee should bow. If Zanchius have any repute, 
Zan● h. i● 3. prae●● p.  it is required, that signification of reverence be given, ad Nomen Dei ● 'em prosertur, at the Name of God when it is pronounced, as many men do when they hear the name of their King. May he be of note among us? then in, or at the name, is, ad solam momi● nem Nominis, at the only mentioning of the Name of Jesus, for so he expounds it. Nor doubted he, 
In Philip. 2.10  but thence the most ancient custom arose in the Churches, that when Jesus was named, Omnes aperiant c● put, all men should uncover their heads in testimony of adoration. What though the Sorbonists, Rhemists, Papists, hold it a duty of the Text? Shall not we therefore, and without superstition we? See what Conradus Vorstius, 
Conrade. V●● st. p● o Eccles. Orthod. disp. 2 par● 5.6.  in behalf of the Reformed Churches, writeth. Si quis ad mentionem Dei, aut Christi, aut Jesus, etc. signum aliquod honoris exhibere velit, per nos sane licet, id que passim in Ecclesiis nostris fieri videmus, nomine re● lamante, nomine indignante. If any man will at the Name of God, or of Christ, or of Jesus, etc. exhibit some token of honour, truly among us it is lawful, and we see it every where done in our Churches, no man disclaiming, no man disdaining it. Nor did Master Calvin, what are the schismatics say, reprove the Sorbon Sophisters, for bowing at the name, but for bowing at the sound, not to the sense, as there Vorstius testifieth.  
If we come unto our own Churches, at the first year of Queen Elizabeth, 1559. it is enjoined, that whensoever the Name of Jesus shall be in any Lesson, 
Injunct. 52.  Sermon, or otherwise in the Church pronounced, due reverence be made of all persons, young and old, with lowliness of curtsy, and uncovering of heads of the mankind, as thereunto doth necessarily belong, and heretofore hath been accustomed. 
Cap. concerning the matter of the complaint of some Puritans, part. 10, Can. 18.  In the first of King James of blessed memory, 1603. both the Vnirversities, Oxford, and Cambridge, do affirm, that reverence done at the Name of Jesus is no superstition, but an outward sign of inward subjection to his divine Majesty, and apparent token of our devotion. In the Synod begun at London, 1603. it is thus expressed: When in the time of Divine Service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed. This was among the rest published under the Great Seal of England, hath continued, and is still in force, for aught I know, at these times.  
Doctor Whitaker did honour at the Name of Jesus; 

Dr. Whit. cont. Rainold. ●● fu●. c. 16.  
Dr. Whitg. in his answer to T. ●. in the defence of the answer to the Admonit. Eccles pol. l. 5. Nu. 30.  
Dr. Page justifica. of Bowing. Widd. in confu. of an Appendix concerning bowing a● the Name of jesus.   Bishop Whitgift saith, to bow at the name is of many hundred years' continuance, and Christians used it in the beginning. Doctor W● llet allows it, when the mind is free from superstition; So doth Doctor Fulke, Doctor Airy, Doctor B● yes. The most learned Bishop Andrew's will satisfy any man that shall not be wilfully blind. Master Hooker calls it harmless, there is no superstition at all in it. Doctor Page refuteth all Master prynn's arguments, and justifies bowing at the Name of Jesus, most Christianly and Learnedly. Master Giles Widows, maintains it stoutly against the lawless, kneelesse Schismatical Puritan. And it at this day is Preached and practised by the most learned in the Kingdom.  
In all Churches, old and new; Eastern and Western, Romish and Reform this Exposition hath been well liked. Master Cartwright knew not what to say against it, and therefore his followers cannot abide it.  
We dare not so much as speak of an earthly King unreverently. Dare we not? Then what reverence do we owe unto Christ the King of Heaven and Earth? saith Master Perkins on this Text. We owe much indeed, and have promised much, but God help, 
Mr. Perkins in his exposition of the Creed.  we perform little, and our little performance hath made a great disturbance in the Church of England. So great that this very duty of the Text is by too many held superstition. Certainly there is irreligion in them that so vainly handle the Text, but in the duty can be no superstition. For the Apostle saith it is done at the Name unto the glory of the Father. From whom it hath beginning, in him it ends. Where it is so done, is no vain honouring of that which should not be honoured, and therefore no superstition.  
But grant there hath been superstition used in it, 
Zanch. in loc.  as Zanchius saith, there was in bowing of the head, and many other godly constitutions. Suppose there hath, must therefore the divine institution be cast away? In running after Sermons is there not superstition among a great many now? What will you do then? will you abandon hearing? God forbid. Remove, saith Bishop Andrew's, the superstition; and retain Sermons still. Do but even so here, and all is at an end. We may be in fault, the duty can be in none. If the fault be in us, we ought to amend. God's prescription may not be annihilated for our miscarriage. It is excellent to sweep superstition out of the Church; but chief wisdom not to sweep any of God's Religion out with it. Reverence begins to abate on all hands, I pray God, that we by this guile of the devil may never lose our Religion.  
It is not the crying superstition, and damnable superstition, that can make it such. Stop we our ears at such foul blasphemy: Look to the Text, follow it, and pay, as God requireth, a reverend carriage even to his Son's Name. What God hath exalted, exalt we and fear not. For God being honoured by it, we, at the general day, shall, when all knees must bow at once, find comfort, that we on earth have so bowed at the Name of Jesus.  
What the Name signifies, and why at this name rather than any other, was in the former Verse.  
If any insinuate the mind, that thus exalting the Name, I prefer one person before another in the Trinity: It is answered, that cannot be. For God will have us this way declare that we acknowledge Jesus to be Lord equal with the Father, and the Holy Ghost; and that he received this Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his humane nature, which he ever possessed in himself according to the divine. The Text therefore is not simply at the name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but at the Name of Jesus. Which is the Name of one person consisting of two natures, divine and humane, as before.  
At the Name then of Jesus infers that the whole person is to be adored; the word and the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one and the same honour, 
Concil. Ephes. Anathe. 8.  as the Fathers in the Council of Ephesus defined. The worship may not be divided, because undivided is the person. Yet true it is, that the Godhead, by and of itself simply, aught to be worshipped, and not the flesh, save in the person, and for the Godhead. But seeing the Apostle directs the worship to the whole person, 
Zanch. in loc.  Non est cur ab adoratione deitatis separetur caro, there is no reason why the flesh should be separated from the honour of the Deity, saith Zanchius. And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honorificall for the Father to have his own Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord of all; Who can doubt, 
Cyril. Alexan. de recta fide ad Relig. Reg.  saith Cyrillus Alexandrinus, but that he kept for him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the free and superexcellent dignity of power and domination above all?  
In this adoration than is nothing taken from the Father, or from the Holy Ghost, and given to the Son? nor any thing given to the Son, which is not equally to the honour of the three persons in the unity of the essence. But hereby is manifested, that the person vilified in this Name, was the Son of God and Man, and is now in the same Name to be adored by all as God and Man, which cannot be said of the Father, or of the Holy Ghost. Of the Son alone, because he only was incarnate, and yet, as I have ever taught, to the glory of the most transcendent Trinity.  
It is apparent now, that we cautelously observing the idiotism vary not from the sense of the phrase. At the Name we rest not vainly in the sound, but are carried to the substance of the name, or object of our faith, the person of Jesus Christ. Not to the humane nature, Seorsum, & per se, severally, and by itself. For so doing we divide the person, overthrew the communication of proprieties, and the due unto the Creator we render to the creature, which is Idolatry. Yea, if in our worship we can consider the Father, the Son, and the Holy Ghost, three subsistences, and one substance; yet all this avails not, unless we take with us our Mediator. If we mind not a true Manhood, gloriously united to the Godhead, without change of either nature, without mixture of both, whose presence, whose merits must give passage, vigour, and acceptance, our prayers ascend in vain. At this work thoughts should be holily mixed of a Godhead and humanity, two natures in one person, and of the same Deity in divers persons, and one nature. Bestir ourselves we ought so to distinguish these apprehensions, that none be neglected, so to conjoin them, that they be not confounded. We sin, if fixing the heart on one, we exclude the other: retaining all and mentioning one we offend not. Who rest their thoughts upon the humanity must still adore the Deity, and thence climb up unto the holy consideration of the blessed Trinity. For in Jesus only is that Mystery revealed to us, and through him only is our worship directed to the sacred Trinity in Unity. Following this short weak counsel, study and pray that you may apprehend right, and worship well. Be thus minded, and bowing at the name you shall not be superstitious. Bow and honour Jesus heartily: for the more we honour him, the more we honour the whole Trinity. If you cannot believe me, yet let not the Apostle miss your faith. It is God's command, he saith, and therefore our duty. Minding the one, we shall not forget to pay the other. Endeavour we to pay it sincerely, and the God of Heaven direct us, enable us, that when we worship him, we may neither prove sacrilegious nor idolatrous.  
The Jews, Infidels, and Philosophers, that abjure, scorn, and deride the Name of Jesus; the schismatics, whether Catharists, Anabaptists, Brownists, Separatists, or whatsoever called, that neglect, and contemn all manner of outward reverence at this Name; the Papists, that superstitiously use it, and the Profane, that in their debauchedness, most impiously blaspheme it, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there the Holy Ghost will have the Name super-exalted by God, by us also super-exalted with respect and honour. The Arrians, and other Heretics, that hold Christ a mere man only, or a God in Name, not indeed; the Cerinthians and Colarbasians, that make Jesus one, and Christ another; the Nestorians, that determine two persons in Christ, one of the divinity, and another of the humanity; the Timotheans, that think him one person of two natures mixed and confounded; and the Romanists, that constitute the Pope, as another head, beside Christ, of the Church, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honour at the Name is to Immanuel, in one person perfect God, and perfect Man. God hath so made him head of all, above and below, that at the Name of Jesus every knee should bow. This and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the union, and our Salvation.  
True Christians we seeing that God hath exalted the person and the Name, and knowing why, are bound in conscience for the same reason to exalt the Name and Person. Not according to our own humours, but in Analogy of that Truth, which is set forth for us to believe and do. We seek no byways to avoid the duty, nor lead we others from it. A plain Text paralleled by others literally, must we understand properly, as the other are. The truth expressed in the Letter cannot be mistaken, but by a figurative construction the Letter may be forced to a wrong sense. The sense of the former verse, which is the ground of this, being literal, makes this literal also. We have proved it ever so conceived in the Church, and will not alter it now. Nay dare not; because we are sure that by the third commandment, and the first petition God's Name, whether spoken, read, heard, or written, must have reverend usage. And if it must, may we deny that manner, which himself hath expressly prescribed? The anathema sounds still in our ears, Cursed be he, that taketh from, or addeth to. If God then will have outward worship exhibited at the Name, in the Name of God let him have it. If he will be so honoured, that is reason enough, why he should. But he hath given reasons store, if we will not do it now, we are now in contempt, and without repentance shall be without excuse hereafter. Nor may we think to leave the duty undone, because some count it superstition. Indeed at the Name, and no more were vain. But at the Name to bow unto our Saviour is one way we worship him, and we have no other way to come at him, save by his Name. He is gone, his Name is left, that by his Name we may mind him, and through him adore the blessed Trinity. At the Name therefore let the heart ascend unto the person, and outward obeisance express our faith in, and high esteem of whole Christ. As true God, and true man; for as God and man he is exalted in person and Name, that at the Name of Jesus every Knee should bow.   

Tract. V.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Every Knee should bow.  
GOD who made the whole creature, looks after all he made. The soul principally, because it principally resembles him: and the body next; because in that Organ he will have the soul glorify him, 1 Cor. 6.20. The Fathers therefore according to the Scriptures carefully set forth a twofold worship of God. Internal the one, external the other. Both congruous to the word, and from a heart purified by faith proceed both. Both spiritual, because both are motions of our spirit renewed by the Holy Ghost. For such worshippers will God have, as shall serve him in spirit and truth. 
Theophyl. in Joh. 4. v. 23.  John 4. vers. 23. Such as in spirit practically mortify the works of the flesh, and in truth contemplatively maintain sound doctrine, is one of Theophylacts expositions. Such as moved by his Spirit do all things sincerely in faith, according to his will, and unto his glory, is Polanus full interpretation. Such as include not God, like the Samaritans, in a certain place only; in spirit therefore, not locally: and such as worship not, like the Jews, in the vanished shadows; in truth therefore, not typically, is the general consent of Divines. Who then by this text exclude all outward worship, do both wrong it, and teach their own ignorance. Because the outward worship is not separated from the inward, but with it proceeding from the spirit, with it also is spiritual. Not Saint Paul's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corporal exercise good for little, but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the godliness profitable unto all things. 1 Tim. 4.8. Quid mibi prodest si genua corporis mei ad orationem veniens flectam Deo, & genua cordis mei flectam diabolo? For what doth it profit me, 
Orig. in judie. 2. Hom. 2.  saith Origen, if coming unto prayers I bow the knees of my body unto God, and bend the knees of my heart to the Devil? He meaneth, not that the knees should not bow, but not bow without the heart. Without the heart the outward worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gains nothing; Join both, and the pious act, 
Chrysost. in Epi. 1. Tim. c. 4. v. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gives fruit in time to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and doth now refresh, and then, saith Saint chrysostom.  
Of the body it, therefore bodily it; not of the body only, and therefore is godly. Going with the mind it is holy by the Spirit that sanctifieth the soul. Whom God hath joined together, let no man put asunder, soul and body in his service. For true Christian obedience comprehends, totos nos, us whole. Quanti quanti sumus, we, such compounds, as God made us, aught in all things, and with all we are, simply to submit unto his pleasure. What and as he wils, is required of us in the powers both of soul and body.  
Indeed Prov. 23.26. Wisdom calls for the heart; but not for it only. For, in the very same verse, it is said, the eyes must observe. God will have every member faithful in its office, the heart and all; not all, or any of them without the heart. The heart is most acceptable, yet the rest are not left at random. They subordinate, the principal being right, will be conformable all; chaste the eyes, obedient the ears, undefiled the lips, pure the hands, and flexible the knees. Every one according to the use, more or less, is charged in the Scriptures. To a more special use more specially some. The Knee and Tongue here, because they are sittest for the work in hand; The Knee for humiliation, and for confession the Tongue.  
I free not any man from this duty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Holy Ghost by the Apostle hath bound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one. None are exempted, not one of the Ministry, nor one of the Laity, not one of the Lords, nor one of the Princes; learned, and unlearned, mean, and mighty, let all look to it. All, Psal. 22.29, 30. All, Isa. 45.23. All, Rom. 14.11. and here every Knee of things in Heaven, in earth, and under the earth. Above the earth I teach none, and under the earth none will be taught. We are in the midst, and of us all and every one make a full comprehension wheresoever we are. No man hath a privilege not to do it, nor will simple ignorance, much less wilful, excuse the neglect. For who prefers not the Name, which God hath given Christ, above every Name, puts the lie on him. God saith it is above every Name, yet there be, that say it is not. Here is high contradiction, and being it is such, I believe God, who will not may do what they please. By the grace of God I do, who do not, and do hinder others, shall, at last, in horror, if mercy prevent not, be compelled unto it: For, for such ill agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chrysost. in loc.  is no ignoscence left, saith Saint chrysostom. No ancient Fathers, no modern Divines gainsay this.  
O, how excellent is it for every one to practise that in the time of grace, which all confess shall be in full execution at our entrance into glory! Assure yourselves nothing may be required of every one then, which is unlawful for any one now. For grace, and glory differ not in essence, but degrees. The nearer therefore the Militant Church cometh to the Triumphant, the more perfect she. Perfect here no man can be, yet that every one ought to contend unto perfection is very Apostolical. Not in one thing only, and not in others, in every thing, as is revealed, the action and manner should be observed by every one.  
God speaks not without purpose we all know, take we heed then, lest any of us hear with a purpose not to do as he speaks. Much hath been said of this duty, and much more follows. God give us obedient hearts, that our reverend esteem of the Name, which he hath superexalted, may appear before men to his glory, and our peace. Remember who have learned, and amend who have neglected. It is no shame for either sex, old or young, to deceive the Devil. The white Devil saith it is Idolatry to bow at the Name. The Holy Ghost saith, At the Name of Jesus every Knee shall bow. What will we do? Can any Christian do other than obey God? If the Name be an Image, it is metaphorically, and can it not be so, and be not an Idol? Can men be so injurious to their Saviour, as to think that, whom he sent to begin, and further our devotions will beguile us in them? God forbid: Submit every one therefore to the motion of the Spirit: give Jesus his honour, and the Devil will fly. A liar he from the beginning, and so shall appear in the end.  
The universality will be at full in the several ranks: the subjection is next, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Knee should bow.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, because it hath the peculiar faculty of bowing. Another part may bow and nothing else with it, but if the Knees once bow, all the members are in submission. For in genibus, vel in nervis, & musculis circa genua, consistit robur corporis, 
Schind. ad radie. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the knees, or in the nerves and muscles about the Knees, consists the strength of the body, as Schindler. If they then yield, no member of the body doth stand out. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore, say Etymologists, as well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the energy there, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the inclination, or proneness toward the earth. The Knees are made to sink down the whole frame, and enabled to raise it again, and uphold it standing. For they are commissiones femorum, 
Isid. Etym. 11. c. 1.  & crurum, as Isidore, the setting together of the thighs and legs. The strongest supporters are united by them. By them only are they at once humbled, and being humiliated, are at once advanced by them only.  

Plin. Nat Hist. l. 11. c. 45.  But it is not my part to Anatomize the Knees: Pliny can tell us, hominis genibus quaedam religio inost, and to teach that God careth for our Knees, and will be served by them, is mine. By the Knee properly, and really. There is no Metonymy, nor Metaphor in the word. The material I intent, and all that riseth and falls with it. Because the action is real and proper, as the the Hebrew word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Schind. ad radi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 45.23. doth declare. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies, inclinationem capitis cum aliqua parte corporis, a bowing of the head with some part of the body, as Schindler expounds it. This suits with our bowing at the Name of Jesus, and may answer them who object the Easter stations in the Primitive Church enjoined by the Council of Nice. For standing there opposeth sitting or lying down, 
Con. Nicae. Can. 30,  or kneeling on the ground, but not this kind of b●●●●●●. Stand and bow thus we may, and so they did, as is to be seen in the collections of Alphonsus Pisanus. 
Con. Nicae. Can. 29. per Te● lionem & Thearist. Constan. de graeco verse.  In oratione Diei Dominici à Pascha usque ad Pentecosten, etc. non oportet flectere genua, sed stantes orare & inclinari, at prayer on the Lord's day, from the Passeover to Pentecost, etc. they were not not permitted to kneel or sit, but standing they prayed and bowed. 
Can. Nicae. Fran Turri. Can. 29.  The very same words hath Franciscus Turrianus in his Translation of the Nicene Canons out of the Arabic. But if we look a hundred years further, Tertullian may be seen opposing the Stations unto Processions. Nonnè solennior erit statio tua, 
Tertul. de Orati. c. 14.  si & ad aram Dei steteris? Will not thy staying be more solemn, if also thou stay at the Altar of God? They were not therefore called stations, because there might be no bowing; But being times of public Convents were termed Stationum dies, because in them all the godly were commanded, stare in Ecclesiis diutius, 
Fran. jun. Not. in Tertul. ibid.  to abide longer in the Churches, and humbly appear before the Lord at the Sacred actions, saith Junius. join these, and as there was no bending the Knees to sit, so neither was there walking suffered, nor going forth before the participation of the Sacrifice, 
Tertul. ibid. c. 13.  and execution of the office. All other gestures of reverence, as lifting up the hands temperately, bowing the head and other members in humility, etc. I find in use. Our practice then is not crossed by their Stations, their Stations reprove our running out and in at the time of Divine service: Nay, they proclaim our sitting most irreligious, nisi exprobramus Deo quod nos oratio fatigaverit, unless we upbraid God that his service hath wearied us, saith Tertullian. 
Tertul. ibid. c. 12.   
Our purpose is not lost, nor are we diverted from it. There was ever corporal bowing unto God, and I believe the Hebrew word we stand upon is never taken improperly in the Old Testament. A Synecdoche I know is in it, part is put for the whole, one outward act for the outward and inward. And if I say this one principal implies all other, uncovering the head, humbling the face, lowliness of curtsy, etc. I still keep the simple sense, and err not. Not from the Moral Law, for in the negative precept, 
Exod. 20.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very lowest humiliation, even of the face to the earth being forbidden, no other may be admitted before Idols. Nor from the meaning of Christ in the Gospel, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Matth. 4.10.  adoration, concludes all the external ceremonies of worship. Nor from the Septuagint at Isa. 45.23. for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor from the Apostle at Rom. 14.11. and Phil. 2.10. for he followeth the Seventy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus referred is even an outward expression of true humility, or pretended within.  
If we observe translations, in the Vulgar we see the Knee must be bowed, and so in Arias Montanus. If it will not, it shall be made to bow. The Syriack saith, it should bow, so doth Erasmus, Beza, etc. if it do not, it ought to bow. Some Passively, Actively others, the word carries both, and the difference makes no odds.  
If the Fathers call it subjection, adoration, or worship; what if they do? May it not therefore come at the body? Nay, the outward bowing proceeding from the lowly mind, unto the right object is the real and full subjection, adoration, or worship, which God requireth at the Name. For the bowing of the Knee is not only a sign of inward subjection, but being with the heart is true subjection itself.  
Adoration it is, and to adore is to honour in the highest degree, that is with the lowest expression. For in adoration is ever employed a threefold act. First, an apprehension of excellency: If there be no preeminence, it is adulation. Secondly, an acknowledgement of what is so apprehended; If the acknowledgement be not serious, it is derision. Thirdly, an evidence of our subjection: If there be no clear demonstration, either by prostration, or genuflection, or inclination, or other expression, the worship is not complete.  
We may be in the Temple, and our minds far off; if there, they must show, or cannot be known there. For how may we glorify God for his good service, who will not let it appear before men? 
M●●●●. 2.11.  The Wisemen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falling down did worship Christ. And was it not the manner of old? when they came into the Sanctuary, it was. O come let us worship, and bow, and kneel before the Lord our Maker, Psal. 95.6. And when they went out too. For Hezekiah and all his company having made an end of offering, bowed themselves, and worshipped, 2 Chron. 29.29. There is adoration, inclination, ingeniculation; no full worship without visible humiliation.  
The argument is pitiful: Hypocrites draw near with their lips, therefore true Christians may not use theirs in the service of God. Do the Papists bow the Knee? suppose they do superstitiously, and idolatrously, are we therefore, ad libitum, free to do what we list? For their abuse shall we stand as if we had no joints in ours knees, or use our joints either for our own ease, or an exprobration of his service? Now we are at a loose, what prodigious worship do some begin to form? But take they heed, lest leaving all reverence before God in his Assembly, God leave not them and their Assemblies. We know the disobedient are threatened to be smitten in the knees, and in the legs with a sore botch, that cannot be healed, Deut. 8.35.  
But is it disobedience not to bow the Knee at the Name of Jesus? Yes, for God that will not have it bow to Baal, 2 King. 19.18. hath sworn by himself it shall bow to him, Isa. 45.23. Nor may the common plea of old Testament hold, for it is applied unto Christ in the New, as meant to be fulfilled in and to him, Rom. 14.11. Nor may it be shifted off unto the general day, no more than our confession. For if the time of grace be for the confession of the tongue, the acknowledgement of the Knee should be in the time of grace also. More of this at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as more proper there.  
Isidore saith there is affinity between the Knees and the Eyes. 
Isid. Etym. l. 11. c. 1.  Because men, dum ad genua se prosternunt, statim lacrymantur, when they are on, or do bend themselves toward their Knees, be aptest to weep. If tears be so acceptable to God, that he, 
Psal.  as the Psalmist desireth, will bottle them up, can the posture be displeasing, which helps them forward? I do not make this the Apostles argument, but this showeth that bowing being of outward gestures the humblest, is also the heartiest. For it is a quick sense at the heart, that causeth tears to distil at the eyes. An outward, humble, and hearty motion, that is required.  
Holy Kings have performed it in the worship of God, as David, Psal. 95.6. Solomon, 1 King. 8.54. Ezechias, 2 Chron. 29.30. So did the Prophets, as Daniel, Dan. 6.10. Esras, Esr. 9.5. Micah, Mic. 6.6. The Wisemen did so, Matth. 2.11. To us our Saviour is the precedent, Luke 22.41. and the Apostles ever kept it in practice; as S. Stephen, Acts 7.60. S. Peter, Acts 9.4. S. Paul, Ephes. 3.14. So did the whole Church, Acts 20.36. & 21.5.  
But that was in prayer; True, than we bow lowest, when we name Jesus unto God. But is the act lawful then, and may it not be lawful, when God in his word, or by his Ministers names Jesus unto us? Is not prayer an humble acknowledgement of our unworthiness, and God's superiority? Is bowing at the Name of Jesus any less, or any more? Yea no man sues unto God, and not in, or at his Name. If we be not prepared to carry it before us, our petitions will be preferred in vain. For God hears us not except we come in that Name, nor can we see how to honour him, but through it. In, or at, or through it, as was before expressed, we may.  
Bow the Knee the devout will at prayer, and at the Sacrament of the Lords body, and blood. It is well, and wished that all would: examples I know, are store in the old and new Testament for the one, but none for the other. Nor can any produce a more evident precept for either, than this, that at the Name of Jesus every Knee should bow. For we beginning prayer in his Name, conclude with it: and the Sacrament of the Lords Supper is the most lively expression of Jesus to our souls. So is the one, and the other so. Why then is not the naming, or mentioning of Jesus sufficient reason of geniculation? The person signified to us, and by us minded is the same, and we are sure the text is plain for this whilst we infer the other.  

Eus● b. Eccl●●. Hist. l. 5. ● 5.  That in the Primitive times this bowing was in use Eusebius tells, where he recordeth a ● egion of Christians on their bare Knees unto Jesus at the fight of Marcus Aurelius against the Germans and Sarmatians about the year of our Lord 178. 

Tertul. adv. Marc. de Ma●. anti thes. l. 4 c. 2. Orig. ad Rom. c. 14. & in loc. citat.  
Cypr. de l● n. pat. Novati. de Trinit. c. 17. Euseb. Pamp. Eccles. Hist. l. 5. ● 5.  
Atha. ad Adelph. c● nt. Arrian. orat. 5. & ad I●pi●●. E● ypt. & Libyae o● at. 2. Concil. Nicae. Can. 20 & ut supra.  
Concil. B● sil. sess. 21.   Tertullian saith that at Philip. 2.10. genu plane fatetur, the Knee doth openly confess, securvande, by bowing itself. Flectere-genu, to bow the Knee declares, not a carnal subjection only, but a spiritual obedience also to the worship of God; so Origen, and in the forecited places he takes it literally. So doth Saint Cyprian, and Novatianus so. It was the accustomed manner in Eusebius time; Athanasius speaks for the time past and to come, Omne genu flectebatur, & in posterum fl● ctetur, every Knee did, doth, and shall bow. Saint Ambrose meant it corporally, Ruffinus likewise, and Saint Hierome, Saint Ch● ys● st● me, Saint Augustine, and Saint Bernard, in the former quotations. The Council of Nice mentions genuflections in use; The Fathers at the Council of Ephesus read this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and give all adoration outward, and inward unto Jesus. At the Council of Basil it was in practice still. Alphonsus Abulensis, Osiander, Gorran, Musculus, Calvin, Zanchius, Aretius, Polanus, etc. conclude the literal sense, and like that this duty should be thus paid. The Church of England ever since the first reformation observed it thus in the special time of Divine Service. For at the general confession of our sins acknowledging Jesus to be Lord we kneel. When the Apostles Creed is rehearsed we bow the knee, head and all. When the second Lesson is read, if we sit, yet we bow at the Name, and at the Gospel we bow standing. Sitting or standing when the word is read, or preached, we bow at the Name of Jesus.  
This precept than is now observed, but the full observance is not extant now, nor ever will be in this world. For God reigneth now by the Gospel, 
Calv. in Rom. 14. v. 11.  and his Majesty is no otherwise honoured right, then whiles the same, being known by his word, is reverenced, saith Master Calvin.  
Grace doth owe her knees, and her knees are not in, but governed by the heart. With heart and knee, bowing at the Name, we both testify that he is Lord, who died to save sinners, and retribute glory for the inestimable benefit. For the meaning of the Holy Ghost is simply to affirm, saith he, 
Ibid.  that all men should not only acknowledge Christ's power with the heart, but by external gesture of the body, which he noteth by the bowing of the knee, show forth the yielding of obedience also. But the word of God hath always enemies, that frowardly resist, and contemners, that profanely scoff at it, as trifling, or fabulous. At this day are many such, God amend them, and give his children patience till all things be renewed. Such there are, and ever will be scorners. 
Areti. in loc.  Whereby it appeareth that this bowing is indeed begun in this life, not perfected. When all the enemies of Christ shall be thrown down, that they may be the footstool of his feet, then at the Name of Jesus shall every knee bow, ad plenum, of those in Heaven, in earth, and under the earth.  
The Patricians that deny the substance of humane flesh to be of God; the Paternians, that give the inferior parts of man's body as peculiar to the service of the Devil; the nefarious Postellus of Sorbon, that said his Harlot and not Christ, redeemed us from the navel downward; all Heretics also, that worship in spirit, not in truth; all Hypocrites that worship neither in spirit, nor in truth, but in show; and all lukewarm Christians who have some affection, yet because many will break, leaving the Church, and God too, rather than bend, do keep the knee for their own use, or bring it into God's service, as if they were ashamed it should be known there, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the whole of man according to every part is Gods, and the outward worship proceeding from the inward, the knee at times to express the obedience of the heart, doth he challenge of every one. All Neuters, or indifferent souls, Halcesaits I may call them, that hold it equal to bow, or not to bow; all Jews, Turks, and Pagans, that yield no obedience unto Jesus; all Agnoclyts, Ethicoproscopts, Puritans, Anabaptists, Brownists, or other perturbers of the Church peace, that will not outwardly bow, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there God, who will have all glorified bodies bow at the last day, commands regenerate knees to bow in the time of grace. This and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the union, and our salvation.  
True Christians we are disciplined by God, as well in the state of our body, as in the habit of our mind. Both being his creatures, it is most just they should according to his will be ordered both. He hath not circumscribed the one, and left the other boundless. Our body must pay its due, and the soul hers, and not the body without the soul, that both may be spiritual. We join them together; and worship not without bodies, but in a singular adoration, and on special restraint. Were we forced to be present at idolatry, we may subject to God in mind, but not bow down to Baal. Submitting then in heart to God, and not in body to any other, we give all to whom the whole is due. God will have no sharer; in all places, at all times, upon all occasions the knee must be the Lords, and his only. No man hath licence to restrain it, when it may be yielded, not they whom none control, save God. Kings as well as the meanest of the people come under every knee, and are called unto obedience before the Lord. Whilst they be foremost, the people will be forward. If the heart be right, of what degree soever we be, our necks are not perverse, nor our knees stubborn; well composed our bodies, to show our souls are sanctified: we go not our own ways, nor keep our own times; what, and as God hath prescribed we are ready to execute without scruple. It is kindly not to render other service than he hath set forth, but it were sacrilege to bar him any of that. Be it how he wils, whilst his Name is hallowed by us, our consciences find peace in him. At the Name then, and to the person, without shame, or flattery, or pusillanimity, bend we heart and knee. Because the Name is supereminent, and by God made the highest; that at the Name of Jesus every knee should bow of those things in Heaven, and in earth, and under the earth.  
These are the three ranks of knees, and follow next to be discovered.   

Tract. VI  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
Of things in Heaven, and of things in earth, and of things under the earth.  
EVery Knee should bow, quoth in Coelo, in terra, & subter terram est, which is in Heaven, in earth, and under the earth, is the Syriack interpretation, and the full expression of the Greek. Every knee of the celestials, terrestrials, and infernals, as the Vulgar, Arias Montanus, Erasmus, Beza, the Rhemist, etc. Whether then it be every Knee, which is above, below, and beneath; or of those things which are there, all is one. Wheresoever the Knees are, humility ought to be their glory, end bowing the ensign.  
I bring not bruits, plants, vegetables, and all creatures to this our reasonable adoration. Who know Christ, or have facultatem cognoscendi, the faculty thereto, Angels and men, just and unjust: all, that shall account before the tribunal of Christ, are bound to this homage at the Name of Jesus. These and no other, for no other but these are capable of such knowledge. Though all creatures shall subject, yet not all in one manner of subjection. Scio quidem omnem creaturam velit nolit subjectam esse Creatori, I know indeed, that every creature must be subject to the Creator, saith Saint Bernard; but of the reasonable creature, 
Bern de subject. nostrae volunt.  voluntaria subjectio quaeritur, whatsoever be paid, voluntary subjection is demanded. Who pay it not willingly, unwillingly shall. According then to the dispositions of the subjects the subjection here is twofold. Of the elect the one; of the reprobate the other. The first being that whereby the Apostles and all Saints are subject unto Christ, 
Orig. de princip. l. 1. c. 6.  salutem, quae à Christo est, indicat subjectorum, declares the salvation by Christ of the subjects, saith Origen. I will rest in, and be subject unto God: Why? Because, ab ipso salus mea, from him is my salvation, was the free resolution of King David, Psal. 62.2. The other of the damned is coacted; For they are victi, non ad p● ati, the conquered, not adopted they. Their place therefore is not, l●● us g● atiae, of grace; the locus paenae, the place of torment's theirs. 
August. in Psal. 109.  So Saint Augustine. Being vessels of God's wrath, they are made the foot● tool of his ire. So the Psalmist, Psal. 110.1.  
Though all than be not subject in the first way of obedience unto glory, yet all aught to be, and who will not, shall at last be compelled in the other to destruction. For the same saving power is confounding also. The enabled therefore either for eternal life, or death eternal, are the intended subjects at Isa. 45.23. Rom. 14.11. and Phil. 2.10. The Fathers understand it so. In the three sorts mentioned, omnis universitas indicatur, the whole universe of Angels and men is set forth, as Origen explains; Cyprian so restrains it, 

Ori●. de prin●. l. 1 c. ●.  
Cypr. d●. 〈◊〉. patt● nt.  
Atha. cont. Arr. orat. ●.  
Ambr● s. in loc. & Exam lib. 6. c. 9  
Chrys. in l●●.   so doth Athanasius, Ambrose, Hieronymus, and Saint chrysostom saith, that the things in Heaven, in earth, and under the earth, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole world, Angels, Men, and Devils Not one Ancient and Modern writer secludes either of these. If any include more, it is more than they can prove the Apostle minded at this place. True, all things are under the commanding will, but none save these can come within the practice of this precept. Nor compassing all these do I carry all unto one end answerable to their first original. For in horror many, whilst the rest, in grace, and glory, pay this duty.  
To prosecute our intent, it is first demanded here, whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavenly things, be meant the good Angels only.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Theodoret understands all creatures, and principalities, quae sub aspectum non eadum, which come not within the reach of our eyes, Angels and Spirits, good and bad. This Zanchius liketh, though Beza would not determine it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concludes the airy also, and who take it thus may mind the Devils there. Because Ephes. 6.12. they are said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Heavenly places; that is, Princes of the air, Ephes. 2.2.  
Saint chrysostom intends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the just; they are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things which are in Heaven, and Heaven is prepared for the just only. Good Angels, and blessed souls departed fall down of themselves before him that sitteth on the Throne, and adore him that liveth for ever and ever, Rev. 4.10. This we are sure of; with the learned therefore and judicious at home and abroad follow we chrysostom.  
Secondly, how can the Angels bow at the Name when they are called Spirits? Psal. 104.4. Heb. 1.7. Hath a Spirit a body that it should bow the knee?  
To this I answer, that the Aristotelians hold the Angels simple, and abstracted intelligences, and the Platoniks say they have bodies. Those the Schoolmen follow, after these the Fathers go, though not after these in the matter. Tertullian saith, Omne quod est, corpus est sui generis, whatsoever is, is a body of its kind. 
Tertul. lib. de. carn. Chr. c. 11. Ad Praxe. c. 7.  And of the Angels he writes thus, Invisibilia illa, quaecunque sunt, habeat apud Deum & suum corpus, & suam formam, per quae soli Deo visibilia sunt; those visibles, whatsoever they are, have before God their own body, and their own form, by which they are visible to God alone. They have their bodies, that is, other than we have, and their forms, as we also have ours. It is only peculiar to God the Father, the Son, and the Holy Ghost, if we may believe Origen, sine materia i substantia, & absque ulla corporcae adjectionis societate subsistere, to subsist without material substance, 
Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 6.  and any alliance of corporal adjection. Saint Augustine doth not only attribute bodies to the Angels, but calls them, 

Aug. de Trin. l. 3 c. 1. & de Gene. ad lue●. l. 3. c. 10  
Lod. v. Viu. in August. de civi●. Dei l. 15. c. 22.   acrea animalia, airy animals. He followed Origen, Lactantius, Basil, and that was the consent of Writers in his time, as Lodovicus Vives noteth. And in his Notes he induceth Michael Psellus saying, Oporret, ut divinus asserit Paulus, Spiritus ministros, qui mittuntur, corpus habere, etc. Spirits, ministers, as Saint Paul affirms, aught to have a body, wherein they may move, stand still, and openly appear. In this sense Gregory the Great terms an Angel, rationale animal, 
Greg. in Evang. Hemil. 10.  a reasonable living creature, such a one as is composed of body and soul. Saint Bernard also on the words of the Apostle, 
Berr. sup. Cant. ser. 5.  Heb. 1.14. Are they not all ministering spirits? reasoneth thus; How can they fulfil their ministry without a body, praesertim apud viventes in corpare? especially with those which live in a body.  
If in Scriptures we read they are incorporeal; I answer, that we usually call the more gross, bodies, and the more subtle, which come not under our sense, Spirits. With Saint Gregory therefore I determine, Comparatione nostrorum corporum spiritus sunt, 
Greg. Moral. in job l. 2. c. 2.  sed comparatione summi Spiritus, sunt corpora, that in respect of our bodies they are Spirits; but in respect of the incircumscribed Spirit, 
Damasc. Ortho. Fid. l. ●. c. 3. Zanch. de● per. Dei l. ●. c. 3.  they are bodies. Conferred with us, spiritual; with God, corporeal, as Damascene. More probable therefore saith Zanchius, is the opinion of the Fathers, that the Angels be not simply without body, then of the Schoolmen, that they are simple and immaterial Spirits; especially seeing the Schoolmen approve the distinction of Gregory, that comparatively they are bodies, and Spirits comparatively.  
But what bodies they naturally have, we are men and know not; certainly more excellent than ours, more subtle than the Heavens, invisible to our blind eyes, finite, local, and the fittest for their ministry.  
May we say the Angels have their bodies, and can we not think they have their knees? Saint Paul at 1 Cor. 13.1. gives them tongues, and shall he not as well at Phil. 2.10. allow them knees? They have one said the learned Bishop Andrew's, as much as the other. And in both places, humanum dicit, he speaks to us after the manner of men: that we by our own language might conceive what they do. They do reverence, and we find in the Scriptures that they have expressions of what they do. Consider what is at Rev. 4.10. & 5.8.14. and in the 7. chapter 11, 12. verses, nothing can be more plain. All the Angels stood in the compass of the Throne, and of the Elders, and of the four beasts, and fell before the Throne on their faces, and worshipped God; saying Amen; Blessing, and glory, and wisdom, and thanks, and honour, and power, and might be unto our God for ever more, Amen. They stand, and have they no legs? they fall down, and may they not bow? Having faces, must they want knees? speaking out, are they without tongues? They have theirs, we ours. Though not as carnally we, they hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with us, whereby their obedience is set forth. And it is confessed by all, that genuflection is but an outward, and some say any outward, humble expression of that within. Because therefore the Angels some way express it, they are some way said to bow, and that way too, which is answerable to the knee. Their obediential bowing power they yield in a supermorall perfection. The do so, and going before in that practice we need not fear to follow after. What ever some plead for themselves, I am sure the Apostle hath left none of us out For to every knee of heavenly things he subjoins every knee of things terrestrial.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And of things in Earth.  
The conjunction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shows that all living men ought to perform the bowing at the Name, verified in the Angels. All aught, and though all do not, yet good Christians begin it now, and will go on with it unto perfection. For they in Heaven bowing strongly infer that there are no men in Earth privileged not to bow. I say not that every individual man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is on earth, doth or will now bow. For Turks, Jews, Infidels, out of the Church do not, and too many Christians in the Church will not. But that every one voluntarily, or involuntarily shall truly fulfil this Scripture at the last day. Though therefore it be principally intended then, it doth not follow that it may not be in practice now. For the Apostle will have us be presently humble, vers. 5. And presently, because our humility, that reacheth, goes not out, but is perfected in glory. 
Orig. in Ies. c. 1. hom. 1. Athan. ad Adel. cont. Arria. or. 5. Cyril. Alexand. ad piissim. Reg. erat. 1. in annot. ex Philip.  Origen saith, omne genu flectitur, every knee doth bow; Flectebatur & flectetur, every knee did bow, and every knee shall bow, so Athanasius. I am incurvetur, every knee ought now to bow; so Cyrillus Alexandrinus. Now to do it, and every one now, will admit of no prorogation till the last day. Christi regnum crescit indies, Christ's Kingdom hath a daily increase, and is not at highest until it be wholly triumphant. So these propositions are both true. All things are now subjected unto Christ: All things are not in full subjection until the Resurrection. 
Calv. in loc.  Proinde vaticinium hoc non absque ratione diversis temporibus varie accommodatur, saith Master Calvin, this prophecy therefore is not without reason diversely fitted to divers times, as other prophecies do not perfect Christ's Kingdom in a moment, but describe it unto us in the whole circuit. And though it be a prophecy, yet under this prophecy is a duty required of us. For it is not a prophecy instantly fulfilled, but by degrees.  
A good Christian then will argue thus, Must all knees bow at the Name of Jesus in the last day? I ought therefore to bow now. Pia civilitas est, it is a pious civility so to do in the time of grace, saith Osiander. Non interiore modo cordis affectu, 
Osiand. in loc.  sed externa quoque professione colendus est Deus, si velimus illi reddere quod suum est; God is to be worshipped not in the interior affection of the heart, 
Marl. in loc.  but by external profession also if we will render him what is his, saith Marlorat. The better sort therefore g● t them to their knees gladly, saith the reverend Bishop. They do so, or else how can they pray, Thy will be done in earth as it is in Heaven? Matth. 6.10. If it be so done in Heaven, it should be done so on earth, or else our Lord's Prayer must be, as it is among the Puritans, out of use with us.  
Nor do we this as if God had need of our bowing: but we would be thankful, and we, of us I speak, we have need to bow. For by bowing, prostration, extending the hands, Et siquid aliud visibiliter, or if we do any other visible thing, by these we become the more humble and servant at our devotions. Neseio quomodo, cum bi motus corporis fieri, nisi motu animi praecedente, non possunt, 
August. de cura pro mort. geren. c. 5.  iisdem rursus externis visibiliter factis, ille interior invisibilis, qui eos fecit, augetur, etc. I know not how, saith Saint Augustine, but so it is, that whereas these motions of the body cannot be done, save by a preceding motion of the mind, yet by these visibly external deeds, that interior and invisible, which caused them, is enlarged. As if there were reaction between the inward and the outward; the inward affection, which moveth the knee to bow, is by the bowing of the knee the more inflamed. Who therefore dislike the posture, we have just cause to doubt their intentions. For though God judge the outward by the inward, yet we discern not the inward, but by the outward.  
Nor let any think to be excused, because multitudes do it not. For if that be sufficient plea, it is in vain to plead any longer for the truth. But the truth will stand against all opposition, and the pleaders shall be upheld by him for whose sake they plead the truth. By whom was it said, Mar. 13.13. Luke 21.14. Ye shall be hated of all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for my Name sake? What? Were they hated of all men? No, but of the prevailing number. And doth not Christ there say, persevere, and ye shall be saved, not a hair of your head shall perish, by patience ye shall possess your souls? These things were written for us, and God be thanked, they are enough, and so let his Grace ever make them to us. Can we recall those myriades of Martyrs that have died in several persecutions for the Name of Jesus, and shall we be ashamed who live in peace, eat the fruits of our own labours, and enjoy the free passage of the Gospel, shall we, we be ashamed in all humility to extol the Name? The Name, which in life and death is the sweetest tune, and most melodious harmony, the Name of all Names, even the Name of Jesus.  
Let the stoutest opposers produce one of the Fathers that mislikes our bowing at the Name. I except none, no not the most allegorical. For Origen, of whom they most boast, 
Orig. in loc. citatis.  says as much as we desire, and more than many would willingly hear. Let this be done, and by my consent, they shall gain their will against our practice. All the late Writers, that I have seen, except the known perturbers of the Church peace, with us by sensible demonstration to declare our inward humility all.  
But if we look back unto the 22. Psal. 28.29, 30, 31. it will appear what scope this duty hath among Christians on earth. All ends of the earth shall remember, and turn unto the Lord; and all the families of the Heathen shall bow down themselves before thee. That is, 
Osiand. in Psal. 22.  Divinis honoribus Dominum Jesum Christum colent Christiani, the Christians shall worship the Lord Jesus Christ with divine honours, saith Osiander. And reason good: For to the Lord pertains the Kingdom, and he is ruler among the Nations. All the fat ones of the earth shall eat and bow down themselves: that is, the mighty of the earth, Kings, Queens, Princes, Nobles, shall acknowledge, and adore Jesus. All that go down into the dust shall bend down before him; that is, the poor, wretched, contemned people, that are even trod in the dust, shall show themselves devout in the service of Jesus. All sorts of Christians are set out by bowing down. As if the outward man were made to interpret the inward; or visible expressions should tell forth our sincere affection unto Jesus. Who will not endeavour to discharge what here they owe unto Christ, will they, nill they, they shall pay this duty in the utmost rigour. Not for a time, but eternally, nor any other way, then with the Devil, and by everlasting torments. No avoiding it who contemn the other; For every knee comprehends the infernal also.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And of things under the earth.  
God hath made Jesus King of Heaven, and of Earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and him over Hell the most triumphant. Whom the two former cheerfully obey, to his glorious person, the conjunctive particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, brings the third rank of bowers, bound hand and foot, crouching in their fetters. And the same connexive infers that these are reasonable creatures too. It doth, and all expositors agree in that, but which they are, not so well. Theodoret, understanding the good and evil Angels in the first place, placeth here the dead men, elect and reprobate, which lie in their graves. Who assent to the former may like this. But if the words before be throughly inspected, the bodies of the dead are included there. For, till the general day, they are more properly in, then beneath, the earth, and more in then any other. There they are laid up, and shall not be carried either over, or under, before the universal account be taken. There till then and no where else they.  
In the next word therefore we with Saint chrysostom comprehend the Devils and damned souls. 
Chrys. in loc.  For them Tophet is prepared, and that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, below the earth. The air indeed, and the earth are places of the Devils seeing and assaulting us, but Hell is their home, 
D. Bilson. Survey pag 633  said the learned Bishop Bilson. Thither they be remanded, upon any, the least occasion, when pleaseth God. Their place, from whence at the last they shall never start, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bottomless pit, Luke 8.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most inconspicuous to the face of the earth, Luke 16.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lowest, and beneath our thought of lowness, 2 Pet. 2.4. No light, and no darkness there without intolerable horror. Where it is we know not, and I pray God it may never know any of us wheresoever it be. For whom it is we know, and being we do, it behoves us to do here as he wils, whose power constrains the damned there.  
We dream not then of a Purgatory, and souls to be released thence. They are stated in Hell that are the subterraneal, and being trampled under Christ's feet shall never rise up into his glory. It is a mere delusion of the Devil, that the Papists at this text teach redemption from the infernal parts. For the Apostle discovers in what subjection the Devils and condemned men shall, full sore against their wills, 
Novat. de Trin. c. 15. & 17. Ruffin. in ex pos. Symb. Apost.  be unto our Saviour. Novatianus, Ruffin, Ambrose, chrysostom, Theopylact, Anselm, Haymo, Hugo, Cajetan, Tho. Aquinas, Gorran, Illiricus, Hunnius, Hyperius, Salmeron, Zanchius, Aretius, Estius, on this text expound the bowing of those things in Hell to be not in charity, but forced by the uncontrolled power of Jesus.  
It is plain, Psal. 110.1. where his enemies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the footstool of his feet. God hath subjected them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under, 1 Cor. 15.27. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under and under his feet, Heb. 2.8. So under as they shall never be able to rise. Under him now; for now illum meruere coguntur, they are compelled to fear him; and under this fear, contremiscunt ad illius memoriam, they tremble at the mentioning and memory of Jesus, saith Aretius. 
Aret. in 〈◊〉  Now under fear of that to come, but when that is come, which they so fear, bow they must, and be bound in everlasting chains of torments so to bow. The very recognition of Jesus, whose Name the blessed glory to record one to another, being perpetual to the damned, shall be as bellows to blow the fire, whilst they are fuel to maintain it. They despair to forget him, because his revengeful power will never leave them. Fly from him they cannot, nor are they able to endure, what they must for ever and ever abide under him. Thus having no where else to be, nor any means not at all to be, nor any hope that he will in time be satisfied, they yield, because they cannot but yield; and suffer, because they ever shall suffer the rigour of his justice. In this thraldom they dreading advance his Name, whose person was despited, and applaud his justice, whose mercy they refused. That justice keeps them on their everlasting knees, whilst their Lord cannot be, and not be victorious.  
All therefore shall bow, but how bow all at the Name? Shall Jesus be named at the general day? or ever after?  
Who question this may doubt all. All that Christ did, and suffered all. For what gain I by him crucified, if he be not glorified for me? I acknowledge him humbled, much more exalted him, and myself through him. Believe and search the Scriptures. They say the Lord shall be revealed, and shall he be revealed without the memorial of his Name? Not so. The day of the Lord is the revelation of the Lord Jesus, 2 Thes. 1.7. And at the 12. v. all that is then done, the clarification of the good, and confusion of the bad, all, that is, is that the Name of our Lord Jesus may be glorified in us, and we in him.  
Again, 2 Cor. 1.14. The general day is the day of the Lord Jesus. Shall he have a day, and not he be mentioned in the day? How hath he it, when it is not acknowledged his? But his it is, and will be acknowledged. For in that day God shall judge the secrets of men by Jesus Christ according to the Gospel, Rom. 2.16.  
Thirdly, when we consider, Isa. 25.21. Rom. 14.11. Phil. 2.11. that every tongue at the general day shall to the full confess that Jesus Christ is Lord, what may we say of those men that thus contradict this truth? If they be Scholars, can they be thus ignorant? If Divines, be they not infatuated? and if both, are they not in contempt? I fear they have projected so many waves of serving God, that if his mercy prevent not, the best will be forsaken, or troubled very much.  
But grant that the Name shall be mentioned then, shall it never be expressed after then?  
Yes, for by what Name he was vilified on earth, in the same Name will he be magnified in Heaven. All the servants of God shall there see his face, and his Name in their foreheads, Rev. 22.4. What is the Name there? The Lamb of God is not it, but it is Jesus. For he is the eternal Sacrifice signified by the Lamb. And because our comfort shall be always full, the Name, for which we suffer on earth, shall ever be present with us in Heaven. We shall hear it always, see it always, glory in it always, it will be always in our foreheads. Nay how can we be perfect in him, if his Name shall not be glorified in us? 2 Thes. 1.12. Or how may his glory be perfect in us, if his titles of greatest glory be withdrawn from us? Is there any other Name wherein we must be saved? Acts 4.12. we are saved only in it; if saved, then glorified in it only. For without glory is no salvation. Possess we so much in it, and shall it be without regard, when we have all we can possess? The four and twenty Elders, and the thousands of thousands sing the praises of his Name, Rev. 5.12. and Rev. 19 the voice of much people, as the voice of many waters, and as the voice of strong thunderings, is Allelujah; because the marriage of the Lamb is come, vers. 1.3, 4, 6, 7. We shall for ever sup with him, and magnify his Name for ever. Ipse finis erit desideriorum nostrorum, 
August. de ● ivit▪ Dei l. 22. c. 30.  qui sine fine videbitur, sine fastidio amabitur, sine fatigatione laudabitur, he will be the end▪ of of our desires, who shall be seen without end, loved without disdain, and praised without ceasing, saith Saint Augustine. This is the office, this the affect, this the act for all, and all they do is done in the Name of Jesus. Gloria nostra est, 
Athana● A●●●●.  quod cum potestates eum semper adoraverint, nunc adorent sub Nomine Jesus, it is our glory, that whereas the Angels ever adored the Son of God, now they adore him under the Name of Jesus, saith Athanasius. Beda infers that as Christ received at his corporal circumcision this Name Jesus, so the Elect in their spiritual circumcision partake of the Name; 
Beda in 〈◊〉  ut sicut ipsi à Christo dicti sunt Christiani, ita à Salvatore vocentur salvati, that as they of Christ are denominated Christians, so of the Saviour they are called the saved. Ludolphus Saxo thereupon affirms that in glory, ab ipso Jesu dicemur Jesuitae. His meaning is, 

Lud ● ph● de vita C● p●● t 1. 〈◊〉 c. cu● ncis mini.  
B●● n. sup● se●. 15.   that Jesus will be unto us the Name of glory, as Christ is of grace. Oleum effusum Nomentuum: effusum planè, quod non solum Caelos, terrasque persudit, sed aspersit & inferos, as Saint Bernard preached; the Name is Oil poured forth, and fully poured forth, which runs not all over the Heavens only, but comes at Hell also: So that at the Name of Jesus every knee celestial, terrestrial, and infernal must bow, and every tongue confess and say his Name is Oil poured forth. Ecce Christus, Ecce Jesus, behold Christ, behold Jesus, both poured out to the Angels, both poured forth on men. Shall it be poured forth to them, and not be received? or how can they receive, and not take notice of it? It was the hope of all the Fathers, and the joy of the Martyrs in the Church, that they should magnify this Name in Heaven, which they professed on earth. And if we examine the modern writers, no Divines will be found, that deny the fulfilling of▪ Phil. 2.10. in the life to come. Yea they who not only neglect, but decry also the duty here, confess the full payment hereafter. What discording music is theirs? Hereafter it shall be perfectly performed, and yet the Name never named hereafter. When their doctrine is known to be at odds, they will stand amazed, and keep the distance of those men that frighten each other.  
It is time to conclude; who will not believe, can never learn their duty, because a duty is never learned till it be practised, nor practised till it be well believed. Have some faith, and we shall have more, and the more we have the greater will our practice be. The Name is most glorious in Heaven, therefore the blessed bow at the Name: The Name is most sweet to Christians on earth; therefore good Christians begin here to bow at the Name. The Name is most dreadful in Hell; therefore the damned bow at the Name: These against the will, most willingly the other.  
The Simonians, Caimies, Angelicies, etc. that against the Scriptures bring in, and maintain the worshipping of Angels; the Collirydians, Papists, that adore the Virgin Mary, also, pray unto Saints, and bow the knee at their Images; the Aristotelians, and the fanatics of our time, that make the Angels such simple intelligences as may no way bow the knee, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there the Angels, and Saints receive no divine worship, but submissively bow down at the Name. The Manichees, that say Jesus is the Redeemer of the soul only, and therefore yield not the body unto his honour; the Jews, Turks, Pagans, Infidels, that on earth deny his Name; the Zwinglians, and our very late Reformists, that stand covered as stiff as stakes, or sit as senseless of Grace, without any expression of honour at the Name of Jesus, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there believing Christians, hoping to partake of glory with their Saviour, show their delight in, and high esteem of him by bowing at his Name. The Carpocratians, Marcits, Severians, that fall down before familiar Devils; the Pythagoreans, Origenists, and many profane Famulists in these days, that teach a revolution of souls, as if Hell were but for a time, and in time the Devil and all the wicked with him should remove thence, as the Popelings say souls do out of Purgatory, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there the Devil, his Angels, and all the Damned, chained for ever on their knees, justify the righteousness of our Saviour in bowing with horror at the Name of Jesus. This and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the union, and our salvation.  
True Christians we believe that though the Angels have not knees like ours, yet will bend the knees they have. We think them not elementary, spiritual they be. Devoid of body in respect of us, but if God be considered corporeal they. For where now they are, they cannot now be elsewhere; and being ministers to us must have such a being wherein they may administer. In a being they assist us, which sometimes they either make visible, or assume another visible, and by the same, in an analogy to us, humbly express the honour due unto our Saviour. Not coacted, but with alacrity, and such, as if we could behold it, our hottest zeal would seem stone-cold. They are endued above us, and can do much, much more, yet we in a holy emulation praying to do, as they do, contend after them. We shift nothing off that aught to be done, because when we have done the most, it is known we have done too little here. If the Angels and Spirits, good and bad, properly have no knees, it is certain we have. Whom it concerns, look we to ourselves. We cannot be too forward, no fear of that, in goodness; but our backwardness brings evil enough on us. Whilst others then be backward, we will be as forward as we can, that our forwardness may prevene God's anger. We dare not forbear the knees, and withhold what else we owe at the Name, lest he take his Name from, and we be not reputed his. To whom he is most precious, most honourable he among sinners. Whilst therefore we have the use of our bodies they shall set forth our obedience. For we find who will, because they will be in contempt, shall at last be compelled with smiting knees to honour that Name wherein they will then despair of comfort. We may conceive the Devils in their kind, and the other damned in theirs, manacled without hope of release, crouching at the Name of Jesus under the immense and eternal weight of God's wrath. So it is decreed, and cannot be altered, that who will not now do, what he should, shall against the will hereafter do what he would not. Jesus will be honoured in Heaven, and in Hell, we are in the midst to make our choice: who will have Heaven doth his duty unto Christ voluntarily on earth; who doth not so shall be tormented to it in Hell. For God hath given him a Name above every Name, that at the Name of Jesus every knee should bow, of things in Heaven, and in earth, and under the earth.   

Tract. VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
And that every tongue should confess, etc.  
WE are now at the duty, which is general, of the tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every tongue. Secondly, evident, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it should confess. Thirdly, veridicall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Jesus Christ is Lord; And then kindly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the glory of God the Father.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, infers this necessary as the former: nay more; Not exclusively more, as if this being done, the other may not at all be done: But necessary more, as more excellent the subject. And so excellent is the tongue, that of all other members the Psalmist calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our glory, Psal. 16.9. Nor is it spoken thereof the soul; for the Apostle expounds it of the tongue, Acts 2.26. The tongue is the vocal instrument, wherewith we glorify God; the other make but dumb acknowledgements. The knee then, being set before the tongue, doth not challenge the more worth, nor the tongue lose any of its own. They be marshaled right, said the reverend Bishop. For having, by the knee bowed, put ourselves in mind of due regard, we are the fitter to speak of, 
Exod. 20.5. Psal. 95.6. Matth. 26 38. Acts 20 36.  and to our Saviour with meet respect. In the second Precept this order is commanded; the practice frequent in the Old Testament: in the New Christ himself fell on his face and prayed; the Apostles after him, and the Churches too, betook themselves unto their knees at their devotions. As if bowing were a proper preparative to the service of God, or a gesture so peculiar, that the outward man, nothing else, might declare the humble heart. For this cause we entering the house of prayer, bow ourselves unto the Father; and, because we must some way bow, toward the East observe we the custom of the Church.  
Secondly, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be copulative, it doth not bind the knee and the tongue inseparably together. As if the knee might not bow, unless the tongue speak out. For these are duties under an affirmative precept, and being humane acts are limited by circumstances. They are duties necessary, non ad semper, but not at all times, to salvation, saith Aquinas. 
Tho. Aquin. 12. q. 71. ar. 5. ad 3. & 22. q. 3. ar. 2. ad. 1.  Their times they have, and keep both in their place. Both may go together, and when they may, for God's sake let them. And let them in that place, and at that time, where and when the omission of either substracts God's honour, and gives ill example to our brethren. When the tongue confesseth be sure to bow at the Name, though when the knee bows at the Name the tongue doth not ever confess. For this last includes the first, as the greater the less. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore doth not tie the open confession to the implicit, but rather the implicit as subservient to the open. Yea, it brings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the former verse hither, and maketh this another dependent on all we had under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and after in the ninth verse. In which respect our English translatours render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not simply, and, but with the final, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that: Thereby denoting that this duty hath the same ground with the former, and the former the same end with this. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, looks backward and forward. Backward for the tongue, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did for the knee, unto the exalted Person, and the Name exalted by the union and for our salvation. Forward to direct the knee and tongue unto the glory of God the Father. As the knee should bow at the Name to the Person whose Name it is; so likewise should the tongue confess what one he is, who is so named. And both knee and tongue to the honour of God, which exalted him, and his Name, that his Name and he might be so acknowledged by us.  
Before we brought all to humble the knee, and every knee; now all is at the tongue: every spirit to give breath, and every tongue to be a Trumpet of his glory, who is so illustrated.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that proper instrument whereby we speak. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We admit no Metonymy, a Synecdoche we do. 
Rom. 10.10.  The tongue is not mental only, nor only corporal. The tongue moves from the heart, and the heart should go with the tongue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Not the tongue extraordinarily endued only, but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every tongue, of what speech, dialect, or language soever in the world, stands charged with this duty, Dan 7.14. In token hereof the title on the Cross was written in the three principal, or sacred tongues, as Isidore terms them, Hebrew, Greek, and Latin. 
Isid. Etym. l. 9 c. 1.  Not that these and no other be intended, but these being put down as the excellent, no other, what, where, or whose soever, are left out. Bishop Andrew's saith, the tongues sent from Heaven were the praeludium. For thereby every Nation under Heaven, each in their own tongue, heard spoken, Magnalia Dei, the glad tidings of the Gospel, Acts 2.6. Every Nation then; for every Nation hath a peculiar tongue. And every one that speaks the tongue of his Nation: For, all peoples, since the confusion, being set forth by tongues, every tongue implies every one of all people's so distinguished.  
None may deny the Author what he made. Not one of the Angels: Let all the Angels of God worship him, Heb. 1.6. Not one of the Gods on earth; Worship him all ye Gods, Psal. 97.7. Not one of the Saints above; They all say, Thou O Lord, art worthy to receive glory, and honour, and power, Rev. 4.10, 11. Not one of the Saints below; They all cry out with▪ the Prophet; Exalt the Lord our God, for the Lord our God is holy, Psal. 99.5. Who will not fear thee O Lord, and glorify thy Name? Rev. 15.4. Nay, who will not, shall in the end gnaw their tongues, and roar out, Vicisti Galilaee. Devils, and all in Hell are forced to yield their very tongues unto the divine justice, Rev. 16.10. The tongues then of Angels and men, good and bad, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint chrysostom expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chrys. in loc.  the good in Heaven, and on earth, and the bad on earth and in Hell are the full of every tongue, at Isa. 45.23. and Rom. 14.11. and Phil. 2.11.  
We have tongues, and the Angels too, as we have our, and they their knees. We know ours, and they theirs. They do their part, we must do ours. Accept the Synecdoche now, and every man from the soul by his tongue, and every Angel in his power conclude every tongue that should confess. Their faculty of speaking is required of them, and ours of us. Not of us in one sex only, and not in the other, but of us in both. For the Hebrew word at Isa. 45.23. is of the common gender. Women, and every woman come within every tongue. Whose tongues be very profuse at other times, may not be oversparing in this. Nor do we contradict the Apostle, who will have women silent in the Churches; 1 Cor. 14.34. For there he inhibits them the authority of teaching in public convent. Prophetesses' have no liberty; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is a shame for a woman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak, vers. 35. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to teach in the Church, 1 Tim. 2.12. For, as Saint chrysostom said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the women once taught, and she subverted all things. 
Chrys. in 1 Tim. 2. Serm 9  Appositely here might I take up the complaint of the same Father against this fault in his time; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Now there is a great tumult, much clamour, debate exceeding, nor are women's tongues any where more liberal, not in the Market, not at the Baths, then within the Church, of spiritual, and secular affairs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this, this very thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things are topsiturvie. I heartily wish, that these days may no longer in this dangerous evil parallel those. Let women learn to pray and praise God with the Congregation, as they ought; but for them to prescribe, and administer, is to profane the sacred things of the Temple.  
We see the tongue is universal as the knee; in Heaven none are excepted, on earth none, and none have privilege in Hell. All that shall come to the general judgement, what ever they be, should confess all.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Should confess.  
At Isa. 45.23. it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Septuagint published by Sixtus Quintus, renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we translate, shall swear. Nor doth this cross the Apostles words, nay his explain this. For it is granted by all Expositors, that, juramentum, an oath is cultus divini species, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, often put for the whole worship of God. As Isa. 19.18. where swearing by the Lord of Hosts is the true profession of him. So in Jer. 4.2. Thou shalt swear the Lord liveth, etc. Swearing, pro confessione dicitur, is used for confession, said Saint Hierome. And in this sense, 

Hieron. in jer. 4 2.  
Tiem. in. not. Psal. 63.11.   Psal. 63.11. to swear by him, is from the heart to worship him, as Tremellius hath observed. That therefore, which the Prophet calleth swearing, Isa. 45.23. the Apostle calleth confessing unto God, Rom. 14.11. And in the Copy Saint Hierome had of the Seventy Interpreters, was expressed both, jurabit, & confitebitur, every tongue shall swear, and confess. Both tend to one: 
Bez. in annot. Rom. 14.11.  For as Beza noteth, swearing is no other, then, vera & aperta ejus Dei confessio, quem ut testem & perjurii vindicem appellamus, a true and open acknowledgement of that God, whom we call as the witness, and avenger of perjury. A confession, that it is, and with the highest witness. Of God, and to God it; of and to him above all. We are right, and to satisfy that we are, see what may be had from the Apostles word, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Chrysost. in loc.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should confess. The Latin translatours all signify no more, than our English. Saint chrysostom saith the meaning is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all should speak out. But the reverend Bishop considered three things it it; I will show four, and in each one three. First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speak we must, say somewhat. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do it together, not some speak, and some sit mute. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speak out, not whisperingly, or between the teeth; but clearly, and audibly. So far his; the next from the form of the Verb is this. The duty set out in futuro, being an universal truth is required now. To day, whilst it is to day, do it now; shift it not off to the last day, to be done then. Now and then; the Tense contains both.  
These four make all square; look back, and see how.  
First, here is speech, and that Cordis, oris, operis, of the heart, the mouth, the life; in, and by them speak we.  
Secondly, an harmony, and that, consensus, ordinis, & finis, with one consent, in one order, and to one end: All as one in every one.  
Thirdly, an open expression, and that, sidei, spei, & charitatis, of faith, hope, and charity; All show gracious lips, though every one yield not one and the same measure of grace.  
Fourthly, a time for the performance; and that, necessitatis, voluntatis, & coactionis, of necessity, will, and compulsion. When the honour of God, or the good of our neighbour may be advanced, then because we ought, we will do it, and who will not then, shall be constrained, when they would not.  
Thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the confession of the Church is sincere without dissimulation; unanimous without distortion; loud without mumbling; 
Orig in Exod. 25. Hom. 13.  and voluntary without coaction. Omnia offerantur Deo, & sensus, & sermo, & vox: there may be nothing at any time wanting in the house of God; not gold, nor silver, nor brass: not faith, nor profession, nor dialects. The sense, the sentence, the language, all must be offered unto God, saith Origen. Si sufficeret fides cordis, non creasset tibi Deus os, if faith in the heart might suffice, 
Chrysost. super illud Matth. 10 32.  God would not have created the tongue, said chrysostom. And to the tongue Saint Augustine ascribes as much as any. Non perfect credunt, qui, quod credunt, loqui nolunt, they believe not perfectly, who will not speak out what in heart they believe. 
August. in Psal. 115.  Because David believed, he therefore spoke, Psal. 116.10. If faith be in the heart, confession will be with the mouth, Rom. 10.10. And if both be right, our deeds are answerable: faith is consummate by work, James 2.22. Nam multi confitentur verbis, sed factis negant, for many in tongue profess, but in life deny Christ. 
Aug. in Epist. beat. joan. Tract. 8.  Bind these together, and our Sacrifice is reasonable. A Sacrifice living, holy, and acceptable unto God, Rom. 12.1, 2.  
Isaiah prophesied of this confession, and Saint Hierome saith it is fulfilled, in Christi ecclesiis, in the Churches of Christ. 
Isa. 45.23. Hierom. in Isa. 45.  Not in the Jews Synagogues: they contain not all tongues; but in the Christian Churches, these do, Matthew 18.18, 19 It ever was, and shall be ever their practice. When Christ was borne, the Angels confessed; whilst Christ was on earth, he himself confessed, and taught his Disciples so to do, witness the four Evangelists. The Apostles kept it in use their time, witness their Acts, and Epistles. The Churches after, witness the Apostles Creed, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or joint confession of the 318. Bishops at the Council of Nice, Anno 335. Of the 150. at Constantinople, Anno 381. Of the 270. at Ephesus, Anno 431. Of the 630. at Chalcedon, Anno 451. No question of it in the Primitive times, and performed with such alacrity, that their Amen was like a clap of thunder, satth Saint Hierome, and their Hallelujah as the roaring of the Sea. Through the corrupted times downward came the Symbol or Confession of the Apostles, a second of Nice and Constantinople, a third of Saint Athanasius, and a fourth in the Canticle of Saint Ambrose and Saint Augustine. And still, do the Devil and his agents what they can, these, God be thanked, remain with us, and we do, and and will use them still.  
What hath ever been in the Church be it ever. Ever confessors militant on earth, that of all times there may in Heaven be confessors triumphant ever. It is most kindly for Saints to be seen in that exercise here, wherein the glorious shall delight hereafter. Holy, holy, holy Lord God of Hosts, Isa 6.3. And blessing, and honour, and glory, and power be unto him that sitteth on the Throne, and the Lamb for evermore, is the loud cry of the blessed, Rev. 5.11, 12, 13. and of them prostrated, Rev. 4.10. If this be not hearty and humble confession, what is? If it be, why are we stiff, and bend not, tongue-tied, and confess not? Are we ashamed to do that below, which all exult in above? or be there but two duties in the text, and will we suppress them both? I know not what our reserved Zelots means, who either cast away the Creeds, or be as still at the time of confession, as if they had no tongues, or will not, or cannot give any reason of this, or other their cross presumptions. Is not Christ the high Priest of our profession? Heb. 3.1. and doth not he confess them before his Father, who confess him before men? Matth. 10.32. Which of our Non-conformists dare deny this? would they then be denied of Christ? or why deny they him his due? Take heed; the Apostle speaks it plain, Rom. 14.11. Phil. 2.11. and Jehovah having sworn, will not recall it, Isa. 45.23. Sponte vel invite, as Gorran, 
Gorr. in loc.  with our good will therefore, or whether we will or no, he shall be exalted. And by the tongue too, cantando, vel ululando, singing, or howling. For the Father will be glorified in the Son by the glorious confession of them that yield, or the glorious confusion of them that stand out, said the reverend Bishop.  

Zanch. in loc.  You may now observe with Zanchius, a twofold confession of Christ. una piorum, altera impiorum. One of the godly, of the wicked the other.  
The first is twofold also: One of faith in this life, Rom. 10.10. the other of vision at the end of this life. Both with a good will, and to salvation both; but with more joy, and the fullness thereof is the last.  
The second of the reprobate is likewise twofold: one in this life proceeding from a convicted conscience, or general faith without comfort; as that of Judas, Mat. 27.4. The other from the event at the last day, when beholding those things which before they would not believe, confess they shall, and to their own damnation, Wisdom 5.2.3.4. etc. Both with an ill will, and to confusion both: but with more torment, and the fullness thereof is the last.  
First and last, good and bad, all confess; though not all alike, yet to the high honour of God all. 
Chrysostom. ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For this that the whole world shall subject to the Son, is the glory of the Father, saith Saint chrysostom. Suffice this here, more of, and to his glory after.  
All Jews, Turks, Pagans, Philosophers, Infidels, that believe not; All that have been Christians, but now are Apostates; and all that are Christians, yet have tongues more free to the devil, then unto God, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For God made every tongue, and only he. Who had no sharer in the work, admits no sharer in the fruit. Every tongue ought to be his, and his only. All Heracleonites, that to avoid persecution hold the confession of the mouth unnecessary; all Helcesaits, that when troubles arise for the truth's sake, think it lawful, for their own sake, to abjure the Gospel; all Pattalorinchites, or Silentiaries, that will have their holiness known by a diuturnal silence; all Catharists, Donatists, Anabaptists, Separatists, that are very open-tongued in justifying themselves, and damning others, but seal up their lips as if it were an inexpiable offence for all to speak out, and together in the public Service of God; all Pontificiaries, Masspriests, and other Papists, that lock up the public confession in some one tongue or two, and send forth a supersedeas for all the rest; and all Justiciaries, Hypocrites, careless Professors, or lukewarm Christians, whose loud words win the applause of men, but their lewd doings dishonour God, and perturb the peace of his Church, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For who provided the tongue for man's glory, will have that glory of man sound forth his own praise. And not like sounding brass, or a tinkling Cymbal, but with an Echo of such grace as may pierce the clouds, and resound honour unto God in the Highest. This, and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the union, and our salvation.  
True Christians we, looking unto the deserving person, think not the duty strange. We know there is a time to speak, and to be silent a time. Observing therefore what ought to be done, we do it when, and where we ought. At the Churches ordinary times, knees, and tongues show our hearts; but at an extraordinary, if need require, we can spend our blood to testify the sweet accordance of the inward and outward man. If sometimes our tongues go not with our knees, yet our hearts do. If one, or other, or both be in action, both, or either of them are animated ever. Nor can we imagine that any one of us may take licence to be otherwise then is prescribed. None should be in show only, in earnest all. Nor will any one's earnest excuse another's hypocrisy or neglect. Every tongue must have its proper spirit, and every spirit its proper tongue. We deny not any tongue the faculty here granted, nor bar any one the duty here enjoined. Out with it say we; for it is an honour to conquer the devil, and this the way. No magical spell, but Christ's own warrant; that the powers of hell shall not prevail against it. It ever was, is, and will be ever the glorious exercise of the blessed in heaven; and maugre all opposition, the religious on earth hoping to be perfect Saints at last, with all our might uphold the practice here. Yea who will not now, shall in the end be compelled, and do it with the devil and his angels, in horror of heart and confusion of face, with yelling tongues, and gnashing teeth for evermore. Considering this, whom the love and fear of God can move, the Apostles argument sufficeth us. To save his chosen, and confound our enemies, Christ at his going road on the triumphal Chariot hence; and is set down on the Throne of God, to be the Judge of quick and dead. All shall be subdued unto him, his is the power, the Kingdom his, and therefore every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.   

Tract. VIII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c,  
That Jesus Christ is Lord, etc.  
CHrist is the right object, we are denominated of him, and therefore very kindly that he should be confessed by Christians. Who ransomed us, most meet it is, we do acknowledge him. Most meet, and our chief glory to publish that Lord, whose servants we cannot be, and not be free. But he hath so adopted us into the liberty of Sons, that he being heir we are sure to be heirs with him. Him therefore at all times and in all places, as is prescribed, our tongues extol him. The text directs us, and from it our Church varies not. It is a plain Article of our Creed, and our humble Petitions throughout the Liturgy are all concluded in the Name of Jesus Christ our Lord.  
Prosecuting this in my former method, I doubt not, but they, who have had patience hitherto, will see the last period, and at last give glory that our evident practice is still in analogy of the truth.  
There are three readings of this text: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Vulgar is every tongue should confess that the Lord, or as the Rhemists, our Lord Jesus Christ is in the glory of God the Father. Here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, is aitiologicall, and the glory of God the Father the predicate.  
The Syriack is, every tongue should confess the Lord Jesus Christ, to the glory of God the Father. Here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, is redundant, and the glory of God the Father is spoken of the tongue.  
Erasmus, Beza, and our Translatours say, every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, is declarative; Lord predicats of Christ, and the glory of God the Father is both the final of our confessing and of Christ's Lordship.  
I find them promiscuously among the Fathers, and therefore affirm with Zanchius, that they may be joined thus. 
Zanch. in loc.   
Every tongue should confess that Jesus, which was crucified, and whom we call Christ, is the Lord in, and to the glory of God the Father. So that the Lord Jesus Christ, who is in the glory of the Father, according to the Vulgar, is the full of our confession, according to the Syriak, and all this to the glory of God the Father, according to the rest.  
Saint Athanasius hath all three: Saint Augustine agrees with the Vulgar; and Saint chrysostom with our Translatours. 

Athan cont. Arria. orat. 2. August. de Trin. l. 1. c. 13.  
Chrysost. in loc.   Though they differ among themselves, yet among them here is no distortion. The full sense thereof shall be ours: Because we would leave out nothing that may be comprehended to the glory of God the Father.  
We have all can be said, whilst we say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this, even this, 
Ibid.  that Jesus Christ is Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this, the confession and the object, is the glory of the Father, according to Saint chrysostom.  
The object is now in hand, and under a threefold title we are bound to acknowledge him. And that we may not be mistaken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, stands not vacant here. It puts us again in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and tells how, and why, Christ is Jesus, and Jesus is Christ, and Jesus Christ is Lord. Even by the Union and for our salvation. Had he not been man he could not have died, had he not been God he could not have overcome death, and had he not been God and man in one he could not have been anointed with the Spirit above measure. As God and man than he was enabled to undertake for us, and to perform what he undertook. Having done both, Jesus Christ is become the absolute Lord; the Lord by right of Creation, and by right of Redemption the Lord.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In the Original we inspecting this threefold see an Hebrew Name compassed with two Greek attributes. Whence may be inferred that at this confession the mercies of God are declared towards us Gentiles more, then to the Jews. The Oracles of God were once included in a particular Church: but now they extend throughout the whole world. The Gentiles shall exceed at the restauration of all things. Japhet is enlarged, and we are innumerous in the Tents of Shem, Rev. 7.9. Yet lest our vaunt should be of their rejection, Christ hath the Name in Hebrew, to show that the Lord, whom we consent, was nearest to, and must be the confessed Saviour of the Jews. Though generally not yet called, they shall be restored before the general call to judgement, Rom. 11. If we therefore will give Christ his due, we may not take from them theirs. The very Name of our Saviour remembers us that we should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insult over them. And had our zealous brethren throughly pondered this, they would not have dared, in their Sermons, to call us, who are not of their Sects, and furious spirits, dogs, toads, etc. Myself have heard the worst; God forgive them. But if they mind us no better, what say they of the Jews? Can they pray for them? if they can, why blame they our general prayers in the Litany? God is merciful toward all: and may we be uncharitable unto any? Most pitiful unto ourselves we are never cruel toward them. Our standing and their renewing may both go in one Petition. God spared not the natural branches, we cannot be too cautelous, lest it come to pass, that he spare not us. 
Rom. 11.21.  Confess we then him only, and him always, the Saviour of all; that when the Jews are called we may be still his, who first was, and will be theirs at last.  
This is something, and enough at this place for all those, who in a daring age bound our Saviour within their own lists. As if none without might ever come into the Salvation of Jesus.  
Zanchius found an emphasis in the Hebrew word, 
Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and demonstrates it with an Iste. That Jesus, who was held a mere man, nay a chief sinner, and so handled. He that at his birth took entertainment among beasts, was persecuted by Herod in his infancy, tempted by the Devil in his great Fast, hated of his own Countrymen as demonicall, disfigured on Mount Olivet in a bloody sweat, betrayed of Judas, and crucified by the Jews. He it is, whom we confess, and no other he. For he, and no other was, is, and may be denominated, of his own habit and saving act, the Saviour. The Saviour's, which have been beside, were, obscurae imagines, dark shadows of him. The Angel therefore naming him Jesus, in Saint Matth. 1.21. telleth how great a one he is, even the Son of the most High, Luke 1.32. So he shall be called, said the Angel. Not that he was not so before he was so called, suo tamen tempore manifestatus in carne, 

Bez in Luc. 1.32.  
Theophil. in Luc. 1.   but not known to be so before he was incarnate; as Beza noteth. Then he was so called, quando apparebat & miracula faciebat, when he appeared, and wrought miracles; as Theophylact.  
To make our confession the more free, the Angel saith he is the Saviour of his people, in Saint Matthew; and in Saint Luke, he sits on the Throne of David, Reigns over the house of Jacob, and of his Kingdom shall be no end. Not then as other Saviour's he, who by his grace brought some temporal safety to a particular people. This man came not to save the Jews only, but the whole world, John 4.42. The world of sinners we, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are his peculiar people, 
Cyril. Alex in Religi. Regin.  so Cyrillus Alexandrinus on that of Saint Matthew. And on the other of Saint Luke he argueth thus: Shall we under the Empire of one like us, be pressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perpetually, and without interruption, or not rather be subject unto God reigning over us in Christ? 
The● phyl. ibid.  Theophylact therefore will not have the seat, or Throne of David, sensibile quoddam Regnum, sed divinum, some sensible Kingdom (as the Jews dream, and the Apostles sometimes thought) but a divine, wherein Christ doth rule over all Nations by his word preached. And not ordinarily only, but extraordinarily enlightening also by his Spirit, where the word consigned hath not been, nor is. For who are illuminated to believe, though they have not the Bible under their arms, nor other books to read save the Creatures of God, are undoubtedly, popu● us suus, 
August de civet. Dei l. 18. c. 47.  his people too, wheresoever they be. Saint Augustine believed this, and who will not, do deny the special operation of the Holy Ghost.  
Thirdly, thus confessing we conclude our own happiness. For the Angel saith, that Jesus saves us from our sins. We sum up all our goods at this work, and show not a freedom from evil transient only, but that this object of our faith hath vindicated us, a peccatis, from the perpetual servitude of sin, & tyranny of Satan. Herein we wonderfully spread abroad his Deity. Solius enim Dei est ignoscere peccatum, for it is God only that forgiveth sins, was the confession of his enemies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A Saviour then, and such a Saviour; there can be no such confessed, who is not confessed God; is the inference of Cyrillus Alexandrinus. 
Ibid.  From the bondage of Egypt, out of the hands of the Canaanites, and Philistims, or from the captivity of Babylon, such deliverance did but typify this.  
For this let his Name be high among men on earth. Let it be so, and cried up in spite of Jews, Turks, Atheists, Philosophers, Puritans, Brownists, and who ever contemn, or neglect the reverend esteem of it. If any thing be precious, Nomen Jesu quam carum? How dear is the Name of Jesus? quam vile? quam salubre? how vile was it made, in which was so great salvation? si vile non esset mihi non effunderetur, if it had not been vile it had not been poured out for me, 
Bern. sup. cant. ser. 15.  saith Saint Bernard; if it had not been saving, it had not been gain to me. It was poured out that it might be my gain. Sure my love of it may show sense of sin, and my honouring it truth of love: But can no more make me a Jesuit then my confession of Jesus in the Creed doth proclaim me Antichristian. Happy man who is sheltered under the skirts of God and man unto salvation.  
Doubtless to confess Jesus by knee and tongue is no shame. For he is not incidently a Saviour, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  anointed to that end. Above his fellows anointed, Psal. 45.7. Anointed to all the three offices, which God from the beginning erected to save his people. To all the three, 
B. B. Andrew's in his Sermon on Luc. 2.10.11.  which never met in any other, that nothing in him might be wanting to the perfecting of this work; said the late Oracle of our times.  
As to the Romans, indumentum purpurae insigne est regiae dignitatis assumptae, the putting on of purple is an ensign of regality assumed; so with the Jews, 
Lactan. de vera Sapien. l. 4. c. 7.  unctio sacri unguenti nomen ac potestatem Regiam conferebat, the sacred unction conferred the Regal Name and power, saith Lactantius. And not the Name and power of a King only, but of Priest, and Prophet also, say the Scriptures. For Aaron the Priest was anointed, Levit. 8.12. 
Lact. ibid. Isrod. Erym. l 8. c. 2.  So was Elisha the Prophet, 1 King. 19.16. and Saul the King, 1 Sam. 10.1. And though Lactantius, Isidore, and others call the Name Christ, nuncupatio potestatis, a declaration of power, yet they and we confess, with Tertullian, that this vestitus Nominis, 
Tertul. adv. Prax. c. 28.  is the investing of Jesus unto his threefold office, and expresseth, saith Damascene, his full prerogative of grace.  
To be a Priest after the order of Melchisedec, Psal. 110.4. Ad purgandum, to purge us from the evil we gained, induing with the grace we lost. A Priest, that did not only offer, but himself was the offering, and the Altar. The two first; for the man Christ Jesus gave himself a ransom for all, 1 Tim. 2.5.6. 
Damasc. orthod. fid. l. 3. c. 3. Matt. 23.17.  The third too; for unctio humanitatis est divinitas, as the Altar doth sanctify the gift, his Godhead sanctified the manhood. By his blood he redeemed the Church, Acts 20.28. by his Deity his blood obtained power to sanctify the elect, Heb. 9.14. The virtue of Christ's death lies on the eternal Spirit that dwelleth in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on nothing else; saith Saint chrysostom. 
Chrysost. in Heb. c. 9 serm. 15. 1 Cor. 1.30. Hieron. ad Paul.  And thus Christ is made unto us wisdom, sanctification, righteousness, and redemption. He is Redemptor & precium (as Saint Hierome) the Redeemer and the price. All that may be, that, who leave all for him, may find him for all. The exultation of the Psalmist is the highest for every one: Pars mea, Dominus, the Lord is my portion.  
To be a Prophet, Isa. 61.1. When Moses should be silent, Deut. 18.18. Acts 3.22. Ad illuminandum, to save us from the by-paths of error, guiding our feet in the way of peace. By his prophecy in external promulgation, and internal illumination his Father's will is before us. He is the Legate, the Angel, of God and of the Covenant, Mal. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Doctor, Mat. 23.8, 10. in whom are the hidden mines of all knowledge, 
job. 14.6.  Col. 2.3. Via, veritas, vita, the way, the truth, the life; walking, trusting, abiding in him we shall never be lost. Quà vis ire? ego sum via: Quo vis ire? ego sum veritas: Vbi vis permanere? ego sum via; said Saint Augustine on the words of Christ. 
Aug. de ve● b. Dom. in evang. secund. joan. ● o. 54.  In the way, in the truth, in the life, is no danger, no detriment, no death. In whom we live, move, and have our being, be we, move we, live we, and through this valley of humility he will exalt us unto the height of glory.  
To be King, Psal. 2.6. whose Name should be the Lord our righteousness, Jer. 32.6. Ad perficiendum, to defend us by his power essentially, upholding us in goodness by his grace personally. Inchoatively here, hereafter perfectly. He sets going, keeps all right, and protecting in the Wilderness conducts unto Canaan. For over sin, death, and the Law God hath given us victory through our Lord Jesus Christ, 1 Cor. 15.57. In all things we are more than conquerors through him, Rom. 8.37. Be we wounded by enemies in our pilgrimage? Our King is the Chirurgeon to heal. Fall we into a burning Fever? fons est, he is the Fountain to refresh. Are we over-burdened with sin? justitia est, he is the righteousness to justify. Faint we? virtus est, he is the power to sustain. Are we in darkness? Lux est, he is the light to enlighten. Fear we death? vita est, he is the life to enlive us. Desire we Heaven? via est Christus, Christ is the way to attain it, saith Saint Ambrose.  

Ambros.  Look now on the three degrees of our misery, ignorantiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reatum. First, ignorance, as well of evil wherein we were drowned, as of good whereof we were deprived. tNext, he disorder, and confusion, which seized on all the faculties of soul and body. Thirdly, the guilt contracted from both the other. This done, confessing Christ, we acknowledge that Moses Prophet expels our ignorance, Jeremiahs' King order our faculties, and David's Priest expiates our guilt.  
Is thus much gotten? and yet not lawful to confess the protecting-instructing Mediator? Where nothing can be repaid it is gratitude to speak out the super-abundant grace of the Donour. A blessed confession sure, and most comfortable this, that a Saviour, and he anointed to save sinners; no Tyrant, no usurper, Jesus Christ is Lord.  
Lord before, by that he is Son: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And now Lord again by virtue of his proper quod, saith Bishop Andrew's. As God he was ever Lord; but not ever Lord as God and man. At 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we found he had a time and a cause for this, who had no time nor cause beside himself for the other. Nor yet may it be thought that he, assuming our flesh, received, meliorationem in humiliatione, any melioration thereby, as Saint Athanasius speaketh. 
Athanas. cont. Arr. orat. 2. Chrysost. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For thereby he was imperfect, and made perfect for us, saith S. chrysostom. For us the one and the other: Neither the one in himself, nor for himself the other. No such thing, no: It is we, by his taking on himself our infirmities, are made perfect in him. Not then anointed, that he might be God, or King, or the Son, or the Word; but as God● and the King, and the Son, and the Word he anointed us in himself, that we also through him should be the Lords anointed.  
Thus we proclaim him Lord, and with great triumph now: because, we are now sure he is our Lord. Lord in ours, and of us Lord. And being so ours, the Rhemists, in their Paraphrase here, have not misinserted our.  
Though he were iste, as before; that one whom the world contemned, yet in his greatest obscurity, or hatred, he was ever the magnified Lord. When he lay in the Manger a multitude of the heavenly host sung his praise: The Angel sent Shepherds to tell him to the Jews; the Heavens sent a Star to show him to the Gentiles; and the East Wisemen to worship him in Bethlehem. The very infants left their Mother's breasts to yield their lives in testimony of his Lordship. Who hath heard, or read any thing, and hath not read, or heard either of the voice proclaiming him from Heaven; or of the Devils confessing him the Son of God; or of his transfiguration on Mount Tabor; or of his commanding the creatures, even the most lawless, the Wind, and the Sea; or of his miracles, in multiplying a small quantity of food to satisfy thousands, in curing all sorts of diseases, in casting Devils forth of the possessed, and in raising the dead; or of the confounding of his apprehenders; or of the thiefs request on the Cross; or of the darkness then over all the Land; or of his giving up the Ghost, the renting of the Temple, the quaking of the earth, the sundering of stones, the opening of the graves, and the appearing of the dead? Who can mind these, or any of these, and not confess that the Lord was here in our flesh? But when we consider that Christ at his own set time resumed the life he laid down, and trampled the powers of Hell under his feet: when we behold his Ascension, and animadvert his visible sending of the Holy Ghost, do we not see that Christ is Lord? when we hear of his Apostles losing their lives for their Master, and of those multitudes of Martyrs throughout the ten persecutions, under all manner of torments faithful to him; what will we say? Shall I teach every one what to say? Even with Saint Thomas, My Lord, and my God, John 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for how is he not to be reputed God, who crownes those, that truly confess him, 
Cyril. Alexa. in orat. Relig. Reg. in Matth. 12.32.  with the glory of Martyrdom? saith Cyrillus Alexandrinus. All the Fathers in the Counsels of Nice, Constantinople, Ephesus, Chalcedon, and in the more and more corrupted after giving him the place anathematise every one that decries his Lordship. Our Church also, ever blessed be God, according to the Scriptures in an holy emulation of the most religious and learned doth in her Liturgy promote him Lord. Who preacheth the contrary let him be Anathema, Maran-atha.  
Confessed he is Lord: But what Lord? is next. Even the Lord Paramount, no mesin, or petty Lord. Lord of all: of the three Regions before, and of the orders of confessors there. Lord of Heaven, saith the reverend Bishop; he gave the Keys of it, Matth. 16.9. Lord of earth; he hath the Key of David, and of every Kingdom else, Rev. 3.7. Lord of Hell; the Keys of Hell and death are his, Rev. 1.18. Heaven is his Throne, Earth is his footstool, 
Greg. sup. Ezec. Hom. 8.  Hell his prison. Heaven, Earth, Hell, and all there are his Seignory. He is within, without, above, beneath, penetrating, compassing, guiding, sustaining all things. Elohim, that being, which in three persons is individually one, and of those three that one person which being neither the Father, nor the Holy Ghost, is still the same with both. Jehovah, the Creator, Redeemer and Sanctifier. Not that the Father, and the Holy Ghost are excluded in these works, but neither doth either without him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint ever translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is our Apostles here. He that is sure and makes all sure: The gracious beginning, defensive continuing, and final ending. Sure in election, sure in vocation, sure in justification, 
Verstega. Antiq.  and in glorification sure, Rom. 8.29, 30. Lord, that is, as appears out of the Saxon record, one that affordeth bread. And so doth Christ; for he is the true Laford, that once feasted the whole world with his own body and blood, the bread, and drink of eternal life. He is still the food of our souls, and we have no refection, but in, and through him. Nay he gives us all we have, that all we have might be for his use. Lafdians then should we, the children of his Spouse, be, that is, faithful distributers of the bread our Lord affordeth.  
If you will here understand the temporal staff of bread, may I not truly say; Never was more Lording in England, and in England less bread distributed never? But if you intent it spiritually, I bless God, for the great care taken, that the Word may be constantly distributed, and I would there was as great, that it might be sincerely preached. I mean, that there might be no perverting of the Scriptures, no denying of the public administration of the Sacraments. But what pity it is, that who rightly and duly observe both should lose the Name, and be counted Antichristian?  
I tremble thinking what things of lower degree come within the bounds of Sacrilege. Christ saith, Who honour his, honour him; than who dishonour his, dishonour him. But we are contented to be the contemned on earth, that none of the poor in spirit may want the spiritual bread; and I wish, that the more able were as forward, that none might beg their temporal. 
2 Sam. 10.   
Is it forgotten how David revenged the Shaving of his Ambassadors, and the cutting off of their garments? Certainly if repentance do not prevene, the Lord will remember those that preach down the Hierarchy of the Church: He will remember, and not forget their followers, that run with violence not to extirpate it only, but to trample it and all the Ministers of God under it in the very filth of infamy. I write no unknown thing, but wish it were not so known, that it might not be thus written. If I have been over bold; now in the Apostles words, I beseech you brethren, that ye know them, which labour among you, and are over you in the Lord, and admonish you; I beseech you, that ye have them in singular love for their works sake. Be at peace among yourselves, 1 Thes. 5.12, 13.  
Be at peace, and in this ye confess that Jesus Christ is Lord. For peace is his: He is the God of peace, 1 Thes. 5.23. and our peace too, Ephes. 2.14. He cannot be acknowledged the peacemaker between God and us, nor we his members whilst we be at hateful odds among ourselves. Where love is not, the Holy Ghost will not be, and where he is not, no man can, as he ought, say that Jesus Christ is Lord, 1 Cor. 12.3. For confessing him Lord, we confess more than he in himself is, ourselves also to be in obedience unto him. Who keep not in his service, deny him to be their Lord. For it is not enough with Saint Peter, to cry, Lord save, I sink, Matth. 14.30. unless also we can with Saint Paul, say, Lord, what wouldst thou, that I should do? Acts 9.6. and do what the Lord wils. With the whole man too, outwardly and inwardly, where, and as he requires. He being wholly ours, who are only his will be whole to him. Souls, bodies, lands, goods, lives, and all are at his service. So he be ours, and we his, let him do with us, as he pleaseth. He saved us, and we will be governed by him. To whom he hath been Lord Jesus, to us be he Jesus Lord.  
The Ebionits', Samosatenians, that deny the greatness we affirm requisite in our Mediator to salvation; The Anabaptists, Brownists, Barrowists, Separatists, that seclude whom they please, as if none, save their holy on earth, might ever be Saints in Heaven, and yet handle our Saviour, as if he were to serve their turns always, and they him only, when, and as they list: And the Simonians, Menandrians, Pseudo-christs', that sacrilegiously impropriate his virtue, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there confessing our deliverance from such evil, we confess the greatness of our Saviour also, and acknowledge him the only able for us, and not only for us, but for the sins of the whole world. We say not whose he is not, but knowing him to be ours, rest in that. The Valentinians, Marcionits', Manichees, with the other Opinats, or Docits, that make Christ's death fictitious to take away the truth of his Sacrifice; The Ethnics, that, in opposition, prefer Apollonius Tyanaeus before Christ; the Novatians, Rogatists, Maximinianists, Circumcelliones, that borrow the broom of Donatus, to sweep the Church; The Jews, Chiliasts, Aeternals, that provide for the Messias, as if his Kingdom were of this world, and our happiness in the various delights thereof; And the Papists, that like the Heathen have set up a great Cauldron to purge souls in, equal traditions to the Scriptures, and make the Pope head of the Church, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there we confess him such a Priest, such a Prophet, such a King, as never the like. In his propitiation the ransom is unvaluable, in his institution the doctrine infallible, in his government the supremacy incommunicable. All these only in him infinite, may not be held by any other. The Basilidians, Origenists, Arrians, Apollinarists, Donatists, that, saying there was a time when Christ was not, impiously call the Son of God the first begotten creature; The Artemonits', Photinians, Monophysits, that will not have him God before he was incarnate; The Semi-arrians, whether Acatians, that affirm the Son to be like the Father; or Ennomians, that teach him of another nature than the Father; or Aetians, that make him unlike in all things to the Father; or Eudoxians, that hold him as a servant of the Father; The Carpocratians, Messalians, Coluthians, that denying God the administration of the world bestow the Lordship over men on the evil Angels; The Marcionits', Manichees, that deeming the world a work unworthy of Divine providence substitute some Atlas to sustain it; The Pontificiaries, Socinians, that question the sufficiency of Christ's Lordship; And schismatics, or relapsed Protestants, that scorn to give him due, and full worship, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there Christ is confessed the eternal God, consubstantial, and coequal with the Father. The same before the Incarnation, and no other now. Lord of all, above, and below, ruling his servants graciously in peace, and trampling his enemies under his feet in ire. Nothing may control him, nor is any thing too little for his providence. This, and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the Union and our salvation.  
True Christians we, considering humility the basis of glory, can value our Saviour even by his disrespect in the world. Who would save it, Jew and Gentile, from sin must be reckoned among sinners. He therefore being the Son of the Highest, the lower he appeared for us, the more he showed his love. For in that estate not losing his own all his gains redound to us. Because he could not be unlorded in ours, we are dignified in his. Not so, as if he having served our turns, we should no longer serve him: but that, his anointing descending on us, we might walk in the odour of his unguents. He the constituted Priest, to mediate by redemption and intercession; we his sanctified to offer in faith, the fruits of regeneration, prayers, praises, good works, and a holy life. He the Prophet, by the Word and the Spirit to instruct; we the Disciples to bear the characters of the one, and set forth the graces of the other. He the King, ruling in might, and mercy to preserve; we the subjects in fear, obedience, and faithfulness to observe his pleasure, in fight against the enemies, and maintaining the peace of his Kingdom. Such we confess him, and ourselves such confessors: through him. Nor is this all: Our King, our Prophet, our Priest, our Saviour is not transiently ours, but eternal he. Not now and not hereafter, the same now and ever. What comfort have we? We being anointed shall never be feared; nor ever fleeced being his saved. For Jesus Christ is still that Lord, which, the Son of God he, was before the Incarnation. He hath the Keys to unlock Heaven, and the Keys to lock up Hell. In whose hands we are, none can snatch us from him. Because he is that being whence all things have being; and the immutable God having elected us will never alter his purpose. That he will not, we can domonstrate that. He informs us by his Word, confirms us by his Sacraments, and replenisheth our hearts with heavenly desires. Our thoughts, our words, our works, tend to him. And such is our reverence in adoring, that if an unbeliever should be present at our public service, he falling down would say, Verily God is among us, and with us confess that Jesus Christ is Lord to the glory of God the Father.   

Tract. IX.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
To the glory of God the Father.  
WE may here, as Beza noteth, interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bez. in loc. Novat. de Trin. c. 7.  
Ambros. in loc. Athanas. cont. Arr. orat. 2. Aug. in joh. trac. 104. c. 17. & in locis citatis. Ambros. l. 6. Examer. c. 9   by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and read in the glory. Novatianus doth so; so doth Saint Ambrose; so saith Saint Athanasius sometimes; Saint Hierome always, and Saint Augustine too, as was observed before. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory then involving all the excellencies of nature boundless in the Creator, the sense must be; Christ is Lord in the same Majesty, and of the same treasures with God the Father. Lord of glory, 1 Cor. 2.8. King of glory, Psal. 24.7. God of glory, Acts 7.2. Fides aequat Filium Patri, atque utriusque eandem gloriam confitetur, saith Saint Ambrose. The Father and the Son are in our faith both consubstantial, and coequal. Neither before, nor behind other in wisdom, counsel, understanding, power, comeliness, graciousness, blessedness, or whatsoever is Gods, beyond our comprehension infinitely.  
In this immense and increated glory Christ, as the Son of God, ever was, is, and with the Father shall be ever. He is in the form of God, and therefore no robery for him to be equal to God, vers. 6. Immo non suit, quasi jam non sit, nec erit, 
Aug. in johan. Trac. 104. c. 17.  quasi nondum sit, sed sine initio, sine fine semper est claritas, Yea, it was not, as if it were not now, nor shall be, as if it were not yet, but without beginning, without end the glory is always, saith Saint Augustine. He is the brightness of God's glory, and the Image of his substance, Heb. 1.3. The Apostle there declares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his equality of substance, and propinquity with the Father, 
Chrysost. in Heb ser. 2.  as Saint chrysostom expounds it. Nor did, or could his inhumanation breed any disparity: God forbid, that we should think so: so, that the flesh brought ignominy to the Word. The Son is not diminished in his Deity, sed potius caro per verbum Dei glorificata est, 
Athanas. ad. Adelp. orat. 5.  but the flesh rather is glorified by the Word of God, saith Athanasius. For as man also, he from the very instant of the personal union, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was so perfectly enriched with the glory of the invisible Deity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Damas'. in orat. de Domini transf.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that one and the same might be the glory of the Word and the flesh, saith Damascen. Veiled it in his visible body from the eyes of men, yet was full in him. Witness his transfiguration; where taking nothing, nor changing into any thing which was not, he to his Disciples opening their sight, showed that which was.  
Yet with Zanchius I affirm that as man he was not always in this glory, per perfectissimam fruitionem, after the highest fruition. Thus only after death: For his prayer was to be glorified with the Father in the glory, which he had with him from eternity, John 17.5.  
And though as man he by the union obtained this increated glory in respect of his person, yet we deprive him not of the created, wherein his humane nature resides by real participation. This, though finite, is so clear in him, that he in it is refulgent throughout Heaven. Heaven wants no Sun, nor Moon; the glory of God lightens it, & lucerna ejus est● Agnus, and the light thereof is the Lamb, Rev. 21.13. This visible all the blessed shall behold, and most happy we in enjoying this. This is manant, not the essential. The Sun gives light, yet the light is formally in the Sun; As the effect from the cause, so is this. By personal union the one, by communication the other. And neither the one way, nor the other for himself. For us Christ was assumed unto and abides in both. Both are fully manifested in him, that we through him assured to be glorified perfectly, might with full voice, heart, and tongue, confess him Lord in, and of the glory. In it himself, without whom is no glory, and of it Lord to glorify whom he pleaseth.  
And all this to the glory of God the Father. To the glory that he is Lord; and to the glory that we confess him Lord. The Fathers take both, and finding both expressed in the Scriptures, we reject neither.  
First, we should confess that all his Lordship is not to his own glory, but to his Fathers. For, at his Nativity, the Angels give the glory thereof unto God in the highest, Luke 2.13, 14. God the Father twice proclaimed by voice from Heaven that he took the glory of him to himself. At his Baptism first in the river Jordan, Matth. 3.17. At his transfiguration next on Mount Tabor, Matth. 17.5. Christ professeth also that he seeketh not his own glory, but honoureth the Father, John 8.49, 50. On earth he ever did so, John 17.5. and the Father having glorified him by Super upon Super, he by his Lordship over Heaven, Earth, and Hell, glorifieth the Father for ever and ever, John 17.1.  
As he was, and what he did in his humiliation; as he is, and whatsoever he doth in his exaltation, all in himself, and for us is, ad gloriam, to the glory of the Father. His humiliation was; For the Word was made flesh, and suffered death in the flesh, non ad ignominiam Deitatis, sed ad gloriam Dei Patris, not to the dishonour of the Deity, but to the glory of God the Father. Because it is his glory, hominem jam conditum, & amissum recuperari, etc. that man, now lost should be recovered, 
Athanas. cont. Arr. orat. 2.  vivified being dead, and made the Temple of God. So Athanasius. His exaltation too: For it is the Father's glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have his Son Lord of all things. 
Cyril. Alexand. orat. Relig Reg. de recta fide.  So Cyrillus Alexandrinus; And of all in himself and for us hath the Father glory: oFor his perfection, sufficiency, equality, in power, goodness, & wisdom, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great argument, f the Father's power, goodness, and wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he hath begotten such a Son: so Saint chrysostom. 
Chrysost. in loc.  It is the Son's glory sets forth the Fathers, Heb. 1.2. Per filium glorificari patrem, quis negat? No man denies that; so Saint Augustine. 
Aug. cont. serm. Arrian. c. 31.  Think not then that gloria filio, shall abate aught of gloria patri. Let the fear be far from us, that in exalting the Son, we shall eclipse the glory of the Father, saith the reverend Bishop.  
Nay, our confession, implicit, by the knee, and, explicit, of the tongue, is to his glory. The Syriak interpreter renders it thus: Omnes lingua confiteatur Dominum Jesum Christum ad gloriam Dei Patris sui, every tongue should confess the Lord Jesus to the glory of God his Father. This also intended Arias Montanus by observing two Commas here; one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, that, another after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name, Christ; and therefore translates it in gloriam. As if he had said, every tongue should confess unto the the glory of God the Father, that Jesus Christ is Lord. Saint chrysostom applies his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as often as he useth it on the place, unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This, that Christ is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Father, is the highest demonstration of the Father's glory. Yet also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I say that such a one he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even in this, that I so say, I do again glorify God. As if the Father having glorified the Son, and himself being glorified in him, we confessing it do our way somewhat glorify both. Both: for the great things, 
Chrysost. ibid.  we speak of the Son, go to the Father also. And but somewhat; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is but little to the glory of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the world should adore him, saith the same Father. Not that this little doth add any thing to his glory, but his glory is in our small measure set forth by such acknowledgement. Not more, or less in itself for us, by us more, or less declared only. It is our duty of thankfulness, 1 Cor. 6.20. He hath redeemed us, and we have need to cast our eyes on him. 
Aug. de civet. Dei l. 9 c. 5.  Totum quod recte colitur Deus, homini prodest, non Deo, as Saint Augustine. Not for want in him, but for our supply. The Fountain gains not by our drinking there, nor the light by our seeing it. Our recourse to him argues his fullness, and our indigence. Yea, to return all in humility to him is the only way to keep him most bountiful unto us. For whosoever shall confess him before men, him will he confess before his Father which is in Heaven, Matthew 10.32. Who deny him, by him shall be denied, v. 33.  
Christ ever glorified the Father, John 17.5. He taught us so to do, Matth. 6.9. the Apostles followed his example, Acts 2.47. the blessed are always in the practice, Rev. 4. & 5. &. 7. the utmost end of the sacred Trinity is the glory of God in all things, 
Rev. 5 13.  Isa. 63.12, 14. and if here we observe the pointing of the three verses, we have no stay till all be brought thereto. For the ninth verse is divided by a Colon, so is the tenth; which shows that neither of them are full without eleventh. The eleventh then giving the period, the last Comma tells whereto all before doth tend. Begin therefore at the first word of the ninth verse, and from wherefore, being the union of our salvation; proceed, and carry the exaltation of the person, and Name by God; descend therewith, and take the exaltation of the Name and Person by us, and what will become of all? What? I speak it with alacrity, all comes to the glory of God the Father. The Person before glorifying is now the Person glorified. Wherein the Son did for us; wherein the Father did for the Son; and wherein we acknowledge both, thereof God the Father taketh all the glory.  
The ever blessed, and glorious Virgin, the Mother of God, hath no part herein: Her soul doth magnify the Lord, Luke 1.46. Nor any of the Saints: All the Saints give thanks unto him, Psal. 105.10. Nor any of the Angels: All his Angels praise him, Psal. 128.2. Nor any of the faithful: Not unto us Lord, not unto us, but to thy Name be the glory, Psal. 115.10. The Devil ambitious of it was cast into hell, 2 Pet. 2.4. If any on earth entitle themselves thereto, Tophet of old is prepared for the King, Isa. 30.33. And who attributes it unto Idols, in the Law is accursed, Deut. 27.15. God is, in seipso sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in himself as the first and the last; in the world, sicut rector & author, as the author and orderer; in the Angels, 
Aug.  sicut sapor & decor, as delight and comeliness; in the Church, sicut pater-familias in domo, as the goodman in the house; in the soul, sicut sponsus in thalamo, as the bridegroom in the bride chamber; in the just, sicut adjutor & protector, as an upholder and protector; in the reprobate, sicut pavor & tremor, as dread and horror, saith Saint Augustine. If he do all, and be all in all, whose is the glory? That which is his peculiar he will not communicate to another, Isa. 42.8.  
Nor can he be defrauded; For he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnipresent, nothing may evade him; If as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he compasseth all things nothing comprehending him. If from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather, than he is formidable; his children will not displease him, and his enemies yield him glory in their trembling. The seventy Interpreters in the Old Testament, and the Holy Ghost in the New express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it. The God which is the Father, and the Son, and the Holy Ghost, this is he. For the Hebrew word, in form plural, and in signification mighty, implies the mystery of the Trinity.  
Bring these together, and if Men or Devils arrogate his glory, they are sure to pay the utmost farthing. But he giving all his to the Son, as before, doth neither put it from himself, nor from the Holy Ghost. Because they three being one God and the same God, whatsoever is set forth in the one is not more or less the others.  
Let the mind be pure at all times, especially when we either speak or hear any thing of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for neither is the tongue able to speak, nor the ear to hear of him as his dignity requires, 
Chrysost in Heb. c. 1. ser. 1.  said chrysostom. Be religious within, and consider: Can we worship one Person and not another? Distinguish them without division, and we cannot. But when it is expressed in the Scripture that, 
Bez. in loc.  as Beza noteth, non possit nisi in filio gratus honor illi tribui, no honour save in the Son can be acceptable, Why should any think the Son may have too much? The more the Son is worshipped, is not the Father worshipped the more? Reason will say so, when no other way may be found unto him. Who have another, let them go by it. I am sure he points out the Son only to us: This is my beloved Son in whom I am well pleased, Matth. 3.17. and 17.5. Well pleased, with whom? He ever was with him: and now without him displeased, in him is well pleased with us also. And as sure I am that the Son sends us in his own Name unto the Father. No man cometh unto the Father, but by me, John 14.6. And whatsoever ye ask the Father in my Name, he will give it you, chap. 16. v. 23. I am in the Father, and the Father is in me, he is not seen without me, nor will he hear, save in the sense of my Name. Come to me; for so ye go to him. Come thus, bow, confess, and make an Idol if you can of me: Do what ye can to honour me: and what you do is to the glory of God the Father.  
Who gave all to the Son to him doth all return. To him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by excellency. Because he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the preserver not only of things Created, but of the Unity in Trinity also. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than is the beginning without beginning: fons Deitatis, the fountain of the Deity, wherein the Son subsists eternal with the Father, and the Holy Ghost with both.  
The Father in respect of his own Son, and of us his adopted Sons. Nomen pietatis, & potestatis est, a Name of piety it, 
Tertul. de orat. c. 2.  and of power, saith Tertullian. Of piety to love, and of power to beget a Son, and such a Son through whom we might be called the children of the Highest. The Father therefore of the Son of God we mind: Ad gloriam Dei patris sui, to the glory of God his Father it is, so the Syriak. Not that the Son and Holy Ghost have not the glory. For with the Father the Son is glorified, and the Holy Ghost. Because they three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are one, 1 John 5.7. One in substance, and in dignity one. Believe this, and the rest will follow. Believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for we are not able to speak many things we understand of God; 
Chrysost. in Heb. c. 1 ser. 2.  and we speak many things which we are not fit to understand, saith Saint chrysostom.  
This reason you first have, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it, why the Father is only expressed, when the other may not be excluded. 
Athanas. cont. Arr. orat. 2. Ignat. in epist. ad Phipp. Greg. Nazi. in orat. 2. de filio.  The Father is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greater, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of the generation, so Athanasius. As the cause, said Ignatius before him, and Gregory Nazianzen after.  
A second is, to show that the Son is honoured as the Father, and the Father not honoured without the Son. The worship of the one and the other, both one. For we here see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father glorified, 
Chrysost. in loc.  when the Son is glorified. As Saint chrysostom. Confessing the Son we acknowledge the Father: the one cannot be without the other. And the substance of both being one, one cannot be honoured, and not another. Animadvert we our Saviour's words, John 5.22, 23. All judgement is given to the Son, that all men should honour the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they honour the Father: Is it not manifest there, that the Son is the Person, 
Bez. in job. 5.23.  in quo coli vult Pater, as Beza noteth, in whom the Father will be worshipped? Why else is all judgement given him? And why else may not the Father be honoured without the Son? Yea, the conjunction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, doth teach not only an equal worship of the Father and the Son, but also that the worship of the Father must be exhibited in, and through the Son. Believing in, and adoring him, we believe in and adore the Father.  
It is Christ's doctrine: He that believeth in, and seeth me, believeth in, and seeth him, that sent me, John 12.44, 45. And this is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work of God, that we believe in him whom he sent, 
Cyril. Alex in lib Reli●, Reg. sup. lo●. 6 ● 9  John 6.29 If Gods work, and Christ's doctrine, then believing in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we make perfect the will of God, saith Cyrillus Alexandrinus. It may be illustrated thus: The Agent is not without the Object, nor the Act without both: in the Object than we see the Agent, and of both the Act: without it we can do neither. The Father is not without the Son, nor the Holy Ghost without both: the Son then being the Character of the Father, we behold the Father in the Son, and the Holy Ghost too: because he proceedeth from them both. But without the Son we can do neither the one, nor the other. He is the Word incarnate, God manifested in the flesh, that we in, and through him may be directed unto the true apprehension of the three subsistences in one substance. Who therefore doth honour the first, or the third without, or not in the second Person, doth neither honour the Father, nor the Son, nor the Holy Ghost. This is the cause why our Saviour would by no means permit any thing to be asked of the Father, but in his Name, John 16.23, 24. And this it, 
Tertul. in Apol. advers. Gent. c. 21.  that made the persecuted so resolute, Dicimus & palàm dicimus, Deum colimus per Christum, we say, and we say it openly, and aloud to you tormentors, We worship God through Christ, as Tertullian hath recorded. 
Orig. cont. Cells. l. 8. c. 1.  Ascendit ad summum Deum is, etc. he ascends to the high God, who worships him inseparably, and indivisibly through Jesus the Son of God, Cujus solius ductu pervenitur ad patrem, by whom alone we go unto the Father; so Origen. 
Ambros. de Isaac & ani. c. 8.  Ipse oculus noster, ut per illum videamus Patrem, he is our eye, that by him we may see the Father; ipse vox, he that voice, by which we may speak to the Father; ipse dextera, he the right hand, by which we may offer our Sacrifice to God the Father; 
Aug. in Psal. 108  so Saint Ambrose. And Saint Augustine saith, Prayer not made through Christ doth not only not blot out sin, sed etiam ipsa fit in peccatum, but also becomes sin. Being in the harmony of the true Church keep we ever there. If the Ass will feed on Thistles let him: to whom the Honeycomb is not denied, we will not change our fare.  
Who say that in bowing at the Name of Jesus, and by the open confession of the tongue we worship him with other worship, than the Father, or prefer him before the Father, may as well say, we worship, aliud, we know not what, and not, alium, another, who is still the same with the Father.  
One is as false as the other, and both as that which contradicts the truth. For we never divide the three persons in our worship of any one; who do are Idolaters. We honour one, and all; all in the Trinity, or none. Bowing then at the Name unto the Person, through the sense of Jesus, the Father hath glory and the Holy Ghost. The Holy Ghost by the Apostle commands it: if obedience be acceptable, I am sure in doing it we obey him. And if we can believe the Apostle, our own eyes will tell us, that with the Son the Father is thereby glorified. For the bowing to, and the confessing of Jesus enjoined by the Spirit are both expressed, to the glory of God the Father. The Son admits of no glory, which shall impair his Fathers in the least degree. And ever be it our glory to give him all his due. Tibi, 
Bernard. sup. cant. s● rm. 13.  Domine, tibi gloria tua mane at illibata.  
The Arrians, and all other Heresiarches, that oppose the Deity of Christ; The Agnoits, that charge Christ with ignorance; The Manichees, Seleucians', Hermians, Christolits, that deny him, as man, to be glorified in Heaven; The Cerinthians, Chiliasts, Nepotians, that affirm our happiness shall be in the fruition of carnalities; The Eutychians, Jacobits, that say the humane nature is consumed by the Divine; The Nestorians, Servetans, Ubiquitaries, that aver the manhood is turned into the Godhead; And the Macedonians, Messalians, Priscillianists, that hold it no dishonour unto the Majesty of God to renounce the faith, and profession of Christ, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there Christ, ever equal with the Father, as God, is as man so glorified by the Deity in his Person, that the beatifical vision of him shall be our eternal and inconceiveable happiness. And though he be so full of Divine excellencies, yet our nature in him remains entire, that who now confess him Lord may through it be enabled to behold his glory hereafter. The Saturnians, Basilidians, Cerdonians, that frame to themselves two Gods, one of the Jews contrary to the other of the Christians; The Simonians, that stile Simon Magus the true God; The Carpocratians, Marcits, Severians, Menandrians, that repelling Christ, as too infirm, honour their familiar Devils, as the authors and governor's of all things; The Gnostics, that privately and publicly maintain the worshipping of Idols, as necessary; The Collyridians' ' Angeliks', Montanists, Armenii, that either attribute Divine honour to the Virgin, or to the Angels, or to the Image of Christ, or to his Cross; And the Papists, that, to the former four idolatries, add the worshipping of Saints in, or by their Pictures, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there one and the same God, the God of the Jews and the Gentiles, infinite in all that he is, wonderful in all his ways, the sole former, orderer, and controller of all things above and below, will not permit the Name thereof to any other. The highest he, and therefore the highest glory must be his only. The Ptolemaeans, Colarbasians, Praxeans, Noetians, Sabellians, Patripassians, that confound the Persons in the Trinity; The Metangismonits', that will have the Son contained in the Father, as the lesser vessel in the greater; The Tritheits, Triformits, Tetratheits, that make the three Persons three parts of God, and every Person imperfect of himself; The Roman Pontificiaries, that run to the blessed Virgin, Saints, Angels, as mediators to the Father; And our Socinian-Separatists, Puritans, Brownists, etc. that think the bowing of the Knee at the Name of Jesus, and open confession of him a disparagement rather, then glory to the Father, are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there, the Father only expressed, as first in order, in him the three subsistences are included. Not confounded in the manner of being are truly distinct not distinguished in substance. One and the same the three, and thence it is that naming but one, we give equal glory unto all. This and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the union and our salvation.  
True Christians we, looking unto Jesus exalted, behold him, in his triumphal Chariot, sweet, and delectable. Our faith shows us that he is girt with strength, clothed with beauty; His understanding hath no measure, nor his goodness end: comeliness carrieth the Mace before him, and at his right hand are pleasures for evermore. All increated perfection we acknowledge his by nature, as the Son of God, and his by personal union, as the Son of man. Not that whatsoever, he, as the Son of God, hath in himself, is by real participation communicated to his humane nature. We cannot say so, and in our thoughts preserve the person of God and man in his essentials. Yet such manant superexcellencies we consider in his flesh, as may fulfil our blessedness. So we do; and exult that Jesus is the Lord in whom only God's glory is concluded. For of him God hath glory before time, glory in time, glory beyond time. Glory in filiation, glory in election; glory in creation, glory in redemption; glory in the Old Testament, glory in the New; glory in salvation, glory in damnation for ever and ever. The glory, above which no glory, is Christ's. The blessed Virgin, Saints, and Angels, enjoy the peaee of it; but no man, save he that is God, may challenge it. He may; for being one with the Father, and the Holy Ghost, neither the Father nor the Holy Ghost can deprive him. Where there are all, and all three one, the glory cannot be to one, and not full to every one. For the Father, the Son, and the Holy Ghost being but one God, the manner of their being, the second of the first, and the third from both, doth not separate one and another. It is Essence and Essence, not subsistence and subsistence, that overthrows Unity in Trinity. Nor may we infer that the Son and Holy Ghost are not, or be less advanced here then the Father; Because he is expressed, and not the other. No such conclusion: our sense apprehends it otherwise: The Son hath his manner of existing of the Father, and the Holy Ghost from both. This glory therefore is ascribed to the Father as the Fountain, which in absolute consideration doth alike pertain to the other persons. When the Father is mentioned, we in mind conceive the other persons also. For no man knows the Father, but by the Son, nor any man the Son, but by the Holy Ghost. Confessing then the Son we confess all, and the Father having the glory of our confession the other have it also. The Father hath it to himself, the Son in the Father, and the holy Ghost in them both.  
We can now tell what compasseth the text, and goeth all over it. The first word we have brought through all unto the last, and carried the last clause unto the first. The true pointing makes it clear, and sets forth the exaltation, by God of the Person and Name, and of the Name and Person by us, in these particulars. First, wherefore, that is, for the union, and for our Salvation God hath highly exalted him in, and to the glory of God the Father. Secondly, for the union, and for our salvation he gave him a Name above every Name in, and to the glory of God the Father. There God hath done his part, next is our. First, that for the Union, and for our salvation every knee of things in Heaven, in Earth, and under the Earth should bow at the Name of Jesus in, and to the glory of God the Father. Secondly, that for the Union also & for our salvation every tongue should confess that Jesus Christ is Lord in, and to the glory of God the Father. What the Holy Ghost hath thus by the Apostle put together shall by us be kept firm. We, by the help of God, will extol the super-exalted Name and Person with knee and tongue in faith and hope, humbly confessing that Jesus Christ is Lord in and to the glory of God the Father.   

Tract. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if you remember, I referred something that may not be forgotten now. It was only mentioned there, and this it. Christ's humility was propounded as an example, that we might know how, and by whom to obtain glory.  
First, how? By humility: For the same mind must be in us, that was in Christ Jesus, v. 5.  
Secondly, of whom? Of Jesus Christ: For he is the Lord of glory, v. 9.10, 11.  
He is the example; humility our work; and glory the reward.  
He and he only: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because there is no profit, 
Chrysost. in loc.  saith Saint chrysostom, in living to the glory of another. Indeed others may move our emulation, imitandi imitatores Christi, but Christ should still be seen in them, 1 Cor. 11.1. Saint Peter therefore, 1 Epist. 2.21. saith, that Christ hath left himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an example to us that we may do after his form. None may deprive him of that honour: for it was one of the principal causes of his incarnation, that we which would be as Gods, Gen. 3.5. might be conformed unto the Image of the Son of God, Rom. 8.29. He only found out that way, and would no other way turn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or note of ironic, Gen. 3.22. into an ecce of excellency.  
But how are we conformed? By imitating him. Not that God justifieth us for this imitation, but being justified freely by his grace, we by such imitation show our free justiftication in Christ. For who abide in, walk after him, 1 John 2.6. No fear of Socinianism here. If sin be ours by propagation, and righteousness by imputation, we have neither the one nor the other by imitation. This granted, the proposition is very true. We ought to imitate Christ wherein we may, and the more we do, the more we are sanctified through him. For though the righteousness of justification be not inherent in us, yet the righteousness of sanctification is, and is more and more by good works. The other is perfect at once, this by degrees: That produceth, and the particulars of this be the proceeds.  
Who are assured of the first, ever look after the second, and that way, wherein they never shall miscarry. Christ is Janua, John 10. no other it, and Via too, John 14. To enter and walk is, imitari vias, to imitate him, saith Saint Augustine. 
Aug. in Psal. 90.  Who will go right must inspect Jesus, Heb. 12.2. They that aim to be Artists, aught to heed their Masters. So we taking in certain rulles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the optic sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imprint the Art in the mind, saith Saint chrysostom. 
Chrysost. in Heb. 12. v. 2. serm. 28   
And though Christ be now in Heaven, yet his Gospel is with us. Therein are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forms, and chief ones of institution. To be followed cum alaeritate, saith Theophylact, 
Theophyl. in joh. 13. v. 15.  though not equalled by our practice. What were for us consigned, we ought to have recourse to them. Nor is there any thing not of special use. Omnis Christi actio est nostra instructio, every action of Christ is our instruction.  
I say not that all things as Christ hath done, we must so do; for some things he performed, quà Deus, as God; In these we cannot, nor are we bound to imitate him.  
Some things he did, quà Mediator, as a Mediator of God and man; In these we are no farther tied, then as he finished all things belonging to his vocation, so should we be faithful in ours.  
Other things he did, quà homo factus sub lege, as man subject to the Law: In these we ought to follow him; and though we cannot exactly, yet in a conformity we must. If we acknowledge our dissimilitude, deplore our negligence, and express our desire, voluntas pro facto reputatur, the deed shall be reputed as the will, yea the will accepted for the deed.  
In what Christ did as God we worship him religiously, and follow him zealously in what he did as man. Who loves and hates what Christ as God doth love and hate, imitates Christ as much as a man may imitate God: And he that doth that, which Christ did as man, doth follow Christ as a Christian should. I will conclude this in Saint Augustine's words. 
Aug. sent. dec● r. 111.  Imitatores magistri debent esse discipuli, non in faciendis miraculis, quae nemo exigit, sed in custodiendâ humilitate & patientia, ad quae nos Dominus invitavit suo exemplo, the Disciples ought to be imitators of their Master, not in doing miracles, which are not required, but in preserving humility and patience, whereto the Lord invites us by his example.  
Humility is our lesson, Discite à me, learn it of me, Matth. 11.29. Christ our precedent, Exemplum dedi vobis; It is commended to us in himself, John 13.15. and he made it a Law, Abneget seipsum, who will go after him must obey it, Matth. 16.24. Wherein his love exceeded thereto he holds us strictly. And the more, because such humiliation is most contrary to the flesh. For pride which gave man his fall must be ejected before he can rise. The Apostle therefore weighing this prosecutes us with the highest argument. If the Son of God made himself of no reputation in our nature humbling himself unto the most reproachful death for us, will not the sons of men be humble before him? Whom this cannot move, they may be called Christians not having part in Christ.  
Humility was the sign, that the Angels gave at his coming into the world, and must be our token to the world, that we are going unto him. For who are taken up with divine greatness, renounce themselves in the expectation of better supply from God. Not in words only, or in outward worship, or bodily gesture, or manifest works, but, in sensu animi, according to the meaning of the Apostle, verse 5. in the very affections of the heart also. Puro cordis affectu exprimatur, saith Saint Hierome, in the outward and inward, in both together. 
Hier. ad Celant  Not in one and not in another, but being always right in the interior, will never be false, or fail in any of the exterior. To God in the first place, to our Superiors in the next, and to all sorts in preferring, and bearing with, one another. For so Christ taught, and in his obedience fulfilled righteousness, Mat. 5. It was his way in, nor is there other for any unto, the truth. Est prima humilitas, secunda humilitas, tertia humilitas, & quoties interrogares, hoc dicerem; Demosthenes could find no principle more special in eloquence then pronunciation, 
Aug. in Epist. 56  nor Saint Augustine to Dioscorus a more principal virtue than humility for a Christian. It is the first, the second, the third, and as often as thou wouldst ask, I would answer nothing else, saith he.  
Not as if there were no other precepts; but unless humility go before, accompany, and follow; unless we behold it proposed, adhere to it opposed, and be ordered by it imposed, we can exult of no good; Totum extorquet de manu superbia, pride wresteth all out of our hands. Who then will be throughly furnished must be humble all over, and always. For the first precept being finished thereby, the last may not be consummate without it. Quisquis cupit divinitatis tenore fastigia, humilitatis ima sectetur, who would be built up to that perfection should lay a deep foundation, saith Saint Ambrose. 
Ambros. in serm.  The lower we sink ourselves, the nearer God comes to us, Psal. 33.19. and Prov. 11.2. Cum humilibus sapientia, his wisdom is with the humble: and his greatest blessing too. For theirs is, regnum caelorum, the Kingdom of Heaven, Matth. 5.3. Tanto quisque preciosior Deo, quanto propter eum vilior sibi, the more vile for God to ourselves, the more precious we to him, said Gregory. 
Greg. 18. l. Mor.  The examples of the Patriarches, Prophets, Apostles, Martyrs, and Fathers of the Church might here be set forth to inflect our minds: but saying that in it our Saviour brought to pass the work of our redemption, have I not said all that may extraordinarily commend it unto us? This all the faithful beheld, and admiring it in him love it in themselves for him, and for the works sake.  
Nor entertaining it in this manner do we turn any thing that is good out of ourselves. For Christ lost nothing thereby, but gained the more for us, and we therein reap his gains. Humilibus dat gratiam, God gives his grace unto the lowly, Prov. 4.34. James 4.6. 1 Pet. 5.5. We then by it repressing innate evil are established in goodness.  

Bern. de consid. l. 5.  First, sure in our foundation, for it is virtutum bonum quoddam & stabile fundamentum, the good and firm ground of virtues, saith Saint Bernard.  

Ad Hen. Seno. nens Epist. 42.  Secondly, right in our building; for servans acceptas, servatas consummate, keeping, saith he, the virtues we receive, it perfects them received. The Lord respecting us therefore, Isa. 66.2. manifests his power, when we acknowledge our infirmities, 2 Cor. 12.9.  
And in this respect humility may be accounted, propugnaculum nostrum, our Tower, and fortress against the many insults of vice. It goes with us throughout the Kingdom of grace, and departs not from us, when we are exalted into glory.  
So stout it, that it yields to no attempt either of presumption or of despair. Death itself frightens not; it went undaunted thither, 
Exod. 15.25.  even with an usque ad, unto the death of the Cross, vers. 7. Like the tree that Moses cast into the waters of Mura, it maketh the most bitter sweet. And where the waters are deep it is as Moses Rod, or Eliuhs Cloak, smiting them with it, they divide, and we walk on dry land. To gain the Crown set before it the sharpest things seem pleasant.  
So sublime it, that it gives no place to honours. It adds glory unto Kings on earth; and it is the glory of the Saints in Heaven to cast down themselves before the Throne of God, Rev. 5. & 7.  
So strong, so sublime, who will not endue it? Nay who will not are sure to be confounded. For God resisteth the proud, 1 Pet. 5.5. Pride goeth before sorrow, and the puffing up of the mind is unto ruin, Prov. 16.18. We must be very cautelous then left this vice get into our humility. In recte factis cavenda est superbia, 
Aug. Epist. 56.  pride is too often clothed therewith. Our Saviour took the Scribes and Pharisees in it, Matth. 6.16. Saint Paul reproved the Colossians in that habit; and, I much fear, these times are sore troubled with haughty spirits in an humble hue. Show me the submission of our great Professors in humility, and I will confess my error.  
But Saint chrysostom tells us that, 
Chrysost. in loc.  when in pretent of Gods worship our doings are not fain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then especially we upbraid him. And if we do, is not his judgement at hand▪ Derisores ipse deridet, he laugh● us to scorn, Prov. 3.34. Domum evollet, he will lay us waste; Prov. 15.25. Not far off, even under this Crown, non hospes ab hospite tutus; and in this Kingdom where is truth, love, honesty? Achitophel's treachery, Rabshakes railing, Jezabels' adultery, Esau's hate, Ammon's deceit, Nebuchadnezars pride, Dives unmercifulness, and all manner of impieties couch under the fear of the Lord. Shall the Lord see, and not be avenged? Repent, repent; God is angry, and the vials of his wrath ready to be poured out. Turn we therefore, and without delay, with humble, with contrite hearts, and he will return with a blessing unto us. Zion shall have her prosperity here, and her full glory hereafter.  
But if not for the work, for the rewards sake be we humble. We have heard what followed Christ's obedience, and who keep with him in his way shall come to him in his glory. For the glory set before him he despised the shame, Heb. 12.2. for the glory therefore he purchased to us be not we ashamed of the price he paid. God chose the ignoble things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the most contemptible in the world for his purpose, 1 Cor. 1.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 6. exhausit, as Tertullian, he drew out himself in his undertake; or as Beza, ex omni seipsum in nihil redogit, 
Text. adv. Mar. l. 5. c. 20.  he brought himself from all to nothing, Dan. 9.26. On the lowest basis he built the highest glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was made a servant, for this he is Lord of all, so Saint chrysostom. Magnus esse vis? à minimo incipe, 
Chrysost. ibid. Aug. de verb. Domini ser. 10.  who will be great must begin at the least, so Saint Augustine. Begin there, and upon our Saviour's word ye shall be exalted, Luke 18.14. Ye shall, so saith Saint James 4.10. and Saint Peter too, 1 Epist. 5.6.  
Is it not then as Saint Paul here saith, vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wise mind to be so minded? It was wisdom in Christ, and why should it be foolishness with us? We lay down temporal things, and take up everlasting. What comparison is there between a drop and an Ocean; a point and the world; a moment and eternity? The whole treasure, and pomp of the world is nothing to that immense weight of glory, which followeth our Christian contempt of earthly things. While we looking on the things, which are not seen, the momentany lightness of our tribulation prepareth unto us a reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beyond the reach of our apprehension, 2 Cor. 4.17. Quid dicam nescio: sed Deus habet, quod exhibeat, I know not what to say of it; but God hath what he can give, and what he will give, 
August. de civet. Dei l. 22. c. 30.  erit ipse, shall be himself. For what else is it for him to be our God, and we his people? He could promise nothing better, nothing greater, life, salvation, glory, peace, all excellencies, he will be all in all. He will; and therefore sure we that our measure shall be filled up with his goods. What they are none can conceive, save who receive them. Nor they comprehend, because the object of happiness is infinite. Indeed what is created for us will be according to the receivers. Finite it, and therefore not the satisfying save in the object. It is not the chief good, but enables us to contemplate in Christ after our measure the Summum bonum, which God himself is. This is it; for it is God that doth ever satiate, and never cloy.  
And though I have called this the reward of our humility, yet it may not be said that our humility merits this. No, it was purchased for us by the humiliation of Jesus. In whom we have it, without him we challenge nothing. Hoping therefore to be glorified with him in Heaven, to him we conform on earth. And because he hath taught no other way to the inheritance, than he went in the purchase, we seek no other, nor can we think there might be any other more glorious. For in it we never do, 
Ibid.  saith Saint chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, descend from glory. The lowest degree is ever an ascent unto the highest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the high is low, the low high: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is made good in the contradiction, that Christ endured against himself, Heb. 12.2, 3. And when we see his humble members despising the world, yet despising no man; contemning themselves, and yet contemning that contempt, which persecutes them, do we not behold the mind exalted above all things below? Yea when we find pride itself palliated with humility, know we not that the proud confess there is glory both in, and for the virtue.  
How in seeming not mistaken is the world mistaken much? men think humility and glory opposites; as if of both in one could be no subsistence. It is pride that refusing the one may never come at the other. Quisquis enim nunc sponte se non humiliate, 
Greg. l. 8. Moral.  nequaquam hunc sequens gloria exaltat, for who doth not here willingly, and truly humiliate himself, following glory never exalts him, saith Gregory.  
My close is: for Christ, for the virtue, for the glories sake learn we the Apostles counsel. Keep we our eyes fixed on the example of Jesus, and in proceeding the nearer we come to our place, like natural bodies, we shall move with the more celerity. Our humility will carry us, and with speed enough, unto the same journey's end it brought him. Who draws us in the way, Cant. 1.4. will crown us in the end, Rev. 2.10. Doing what he commands, we shall receive what he obtained, life eternal in and to the glory of God the Father.  
The Samosatenians, and Socinians, that hold Christ's death neither satisfactory, nor meritorious, but only exemplary for us; The Jews, Turks, Pagans, Infidels, to whom Christ is a scorn, and his Cross an offence; The Atheists, Nullifidians, Profane, that in derision of God's Religion, call his Church Satan's Synagogue, the Communion Bacchus' Sacrifice, and his professors Solifidians; The Libertines of our age that count us fools for our Austerity; The careless Professors that deem us over pitiful to others, too bitter to ourselves; Our Church michal's, Catharists, Brownists, Separatists, that deride us for our humiliation in the service of God; The Anabaptists, Monks, Hypocrites, that will be humble without submission, poor without want, and rich without labour; The Sadduces, Simonians, Saturnians, etc. that hoping there is no punishment after this life for the bad, will have no reward for the good; The Cerinthians, Pepuzians, Mahumetans, that place happiness in the eternal fruition of fleshly delights on earth; And the Montanists, Enthysiasts, Papists, that in the argument of the glory put the merit on themselves, are condemned by the Apostles counsel in the sixth verse, and his inference, at the ninth verse. For there, the fabric of glory, that Christ built up for us, being founded on his merits in such humiliation, we are taught to show our gains by following his example. Whose redeemed we are, his humble servants we. If glory be the reward, we have no cause to stand upon the work. Be it in what degree he please, we need not be abashed at the humility. For who was the lowest on earth we are sure our Saviour is the highest exalted in Heaven. When we have done our part God will give us our right in him. This and all we maintain from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and still the argument is the Union and our salvation.  
True Christians we, finding how hard we are beset with, and prone to evil, look always on our Captain, and attend his word for fear we should mistake his discipline. We know how great a Conqueror he is, and that he can never fail in his direction; if our actions vary from, we have not well minded him. And though he be taken out of our sight, his life is left with us, and reading it we have instruction store and sure. Sure, if we follow it close, right, & be always sure to it. Nor is it infallible in one and not in all. Whereof he hath given plenty, there is no doubt of any one. Nor is the number of his precepts either large beyond our memory, or short to leave out any thing, that might further us. The example he hath given is most absolute. It demonstrates all things that are to be contemned, and sustained all. In them is no felicity to be had, in these no unhappiness to be feared. He bid us come and see, and we most ambitious to enjoy, what here we believe, will go no other way, than himself went, and appointed for us. A low way, Christ humble; a perfect way, Christ the truth; and a comfortable way, Christ the life. Having truth we are sure to have cheer in, and life by our humility. It is not the similitude thereof, but the virtue we mean. That is it, and nothing being more acceptable to God, we do in nothing more, nor in any thing without it, expect a blessing. For nothing in us doth more exalt God, and our innate evil is repressed by nothing more. All the Lords commands are observed with it, and the virtue which springs not from that root withers. Indeed love makes up all breaches, but we have no other means to repair charity save humility. In whom all was made up, all was done in humility, and who partake of all, we, like him, will be humble to all. To God in the lowest degree; to his Vicegerent next; we have no envy for our Superiors, nor hatred to our equals, nor contempt toward our inferiors. Love for God, and such, as will permit nothing before him, not our substance, not our lives. And love for our neighbour, and such, as will pray for every one, and forgive every offence. The true knowledge of our superexalted Head raiseth our conversation unto Heaven whilst we live on earth. And well may: For we behold the eternal glory prepared for the meek incomprehensible in the object. The faith whereof hath made our appetites so eager, that they can leave the greatest allectives of the world with contempt. Whose servants we are to him faithful we may challenge of him our inheritance, who purchased it for us. And with boldness, seeing in humility, and according to his prescription we leave all to profess him our high exalted Lord in, and to the glory of God the Father. To whom with the Son and the Holy Ghost be the Kingdom, and the power, and the glory, for ever and ever. Amen, Amen.