A defence of A treatise against superstitious Iesu-worship, falsely called scandalous, against the truely scandalous answer of the parson of Westminston in Sussex. Wherein also the whole structure of his Antiteichisma, so farre as it concernes the po[i]nt in controversie is overthrowne, the truth more fully cleared, and the iniquitie of that superstition more throughly detected. By M.G. the author of the former treatise, published Anno Dom. 1642

SECT. III.

HEre I say that this reason, that we must bow at the Name Jesus, because it signifyeth a Saviour, is not grounded on the Text. You answer you are sorry that obedience will not be, except a reason be given. Sir, I desire to give obedience to any certaine command, though I have no reason, but if any shall affirme that God commands upon a reason, I desire a proofe of this reason from the word. But you refer me to your 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 18. where you say it is at large, that the Name Jesus is above all names, to God, to us, which you have from Bishop Andrewes: and then you adde of your owne, that it is above all in it selfe.

It is above all to God you say, because no other Name had us men, and our salvation in it. But I hope Sir, that our Salvation is not in the literall name: but what is this to the Text; when name there is of larger extent, then concerning us men onely? I pray Sir, is Jesus more to God than Jehovah, which denotes his glorious excellency in himselfe, his life, and essence? is our Salvation more to God than these? Christ indeed laid downe for us the life of man in becomming our Saviour, but not the life of God. The life of God restored the life of man.

To us you say it is above all, because of the great worke of sal∣vation wrought for us; but it is false, for Gods glory, and life should be dearer to us than our owne benefit. You be like an unnatu∣rall

childe, that so hee can have the inheritance hee cares not so much for his fathers life. But what made Christ a Saviour, and his death so meritorious, but because hee was Jehovah? What drawes out our salvation to all eternitie, but because he is Jeho∣vah? If God should cease to be Jehovah, our Salvation would come to an end.* 1.1 Here I will bring your owne witnesse,* 1.2 Zanchy, a∣gainst you.

Quid hoc nominis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usu praestantius, &c. what is more excellent than this use of the Name Jehovah? what can be imagined, or invented more available for our salvation, and the comfort of our soules?

In that you say that Jesus in it selfe is above the Name of God,* 1.3 because you prove nothing from Scripture, but exceede in blas∣phemy all that ever wrote before you, I will not defile my selfe with such stuffe: onely this I say, that it is infinitely absurd to hold, that any worke of God, yea take all his workes together, can be greater than Gods life; for if hee should demolish all his workes, he could worke againe, but if he should cease to be, hee can worke no more. Therefore to affirme that to prophane the Name Jesus is a greater sinne than to prophane the Name God, is but a blasphemous assertion of a Popish Author owned by his Pupill Barton.

As for my Argument, if the Name Jesus be above every Name of God, it will make the second Person above the other Persons, be∣cause his maine answer is his conceit without proofe that Jesus is the essentiall name of God, and made proper by dispensation, it being disproved Part 1. Sect. 9. I leave it, onely this I will I say of it, if the other Persons have made the name of the essence proper▪ it will follow that they have made the essence it selfe proper, then none should be God, but the second Person onely; for as Names are,* 1.4 saith he, so are the vertues to be esteemed.

As for Bishop Andrewes as he is to be understood, he plainely contradicts himselfe,* 1.5 and I pray how can hee affirme, that the Person of Christ is gone from us; when in the same place he saith, that Christs body and soule, and those not without his Deity, are really present in the Sacrament? The person of Christ may bee said to live, and dwell among his Saints though not personally, yet in and through his Spirit, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Last of all, because I thus reply to the answer of those which

say that Jesus is the Name of the three Persons, and so by bowing at this Name they honour all alike; that if Jesus be the Name of the three Persons, then cannot it be the Name above every Name in the Text as they say, because that name is onely proper to the se∣cond Person; because he onely was incarnate, and Mediator, and God gave him that name after his humiliation. You not knowing how to shuffle up a faire answer, in a scurrilous way, lay Arianisme to my charge, and tell me that I am put to a shift, and that pitifully, because say you by this reply I shake downe my owne pillar, Part 1. Sect. 1. for so I must deny (you say) what I there affirmed, that supereminent power and glory is the Name above every Name, because the three Persons have supereminent power and glory, or else I must affirme that the Name Jesus is proper to the second Person by dispensation, as also in my owne Tenet, supereminent power and glory. But Sir it is you that shift and not I, for supereminent power and glo∣ry, which is essentiall and so common to every person in Tri∣nity, is not here the Name above every Name, but that supere∣minent power and glory, which is the advancement, and ho∣nour of Christ Mediator, God and Man. It is impossible that the essentiall Name of God can be made proper, unlesse the es∣sence it selfe be made proper. Therefore your conceit of a pro∣prietie by dispensation is frivolous. If the Name Jesus bee (as you say) essentiall, it cannot be proper to the second Person; and if proper, it cannot be essentiall. The Name above every Name, which I have proved is supereminent power and glory, is given to Christ as Mediatour, and therefore it is not essentiall in him as a Person of the Trinitie; therefore my pillar stands as firme as ever it did, and you shew your selfe but a trifler in this Reply.

Notes

• * 1.1

  Quicquid efficit tale, idest magis tale.
• * 1.2

  De natura dei c. 13. p. 40.
• * 1.3

  If the Name be above God, then surely the person must be above God.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 15.
• * 1.5

  Sermon Phil. 2.