Iesus when the Gospell is read but he saith not that then is the only time of bowing Mr Prinnes argument is enough to confound the law if men were so simple as to belieue him Thus thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength This is the cheifest law Then if Mr. Prinns manner of dispute be true there is no other law Then honour thy Father and thy Mother c. the lawes of the second table are no lawes Then wee neede not loue our neighbours nor the Church Is this Schismaticall divinity The heart is the cheifest member of mans body then according to Mr Prinns argument man hath only an heart then he hath no braines no religion The blind may follow the blind til both fall in the ditch but let vs follow the Churches direction the 18th Canon and accordingly bow at the name of our Lord and Sauior Iesus Obiection 5. The primitiue Church never vs'd this bowing at the name of Iesus as a religious duty Therefore to bow at the name of Iesus is not dutie of the text Then t was nothing at all among them Solution But to bow c. was the custome of St Hieromes time these are his words on Esay cap. 45th Moris est Ecclesiastiei c. T' is the twentith Canon of the Councell of Nice Antiquissima consuetudo Zanch It was in the beginning of the Church Arch. Bishop Whitguift Was S. Cyrill of Alexandria a Primitiue Father And so was Athanasius Arch-Bishop of Alexandria and they teach that bowing at the name of Iesus is a worshipping and adoring of Iesus Bishop Andrews saith that all the Fathers but Origen doe literally vnderstand and approue of actuall bowing at the name of Iesus The Councell of Ephesus consisting of 200. Bishops against Nestorius hath inserted bowing at the name of Iesus amongst their Acts so Binius Tom. 1. Collect. of Councells Cap. 5. pag. 685. The Councell of Ephesus saith that we must adore Iesus with the worship of God so Crabbe at the 8. Act of the Councell of Ephesus And then did not the Primitiue Church bow at the name of Iesus Si quis Crucifixum non adorat sit Anathema inter Dei. cidas censeatur So Nicholinus in his Collection of the Councell of Ephesus cap. 7. Tom. 2. pag. 1004. If any man adore not Crucified Iesus let him be accursed for the God-slaier And so great was the authority of the Councell of Nice Calcedon Constantinople and Ephesus that S. Gregory the Great said let him be accursed that doth not esteeme as well of them as of the Evangelists so Surius Tom. 1. pag. 254. on the life of Theodosius Coenobiarcha Obiection 6. All the Protestant Churches haue reiected bowing at the name of Iesus For they haue frequently writt against it For they doe expound this bowing at the name of Iesus to be only the bowing at the last day Solution When Reformation of Religion in King Henry the 8 ths Reigne was striuing in the wombe then Thomas Cantuarien Iohannes London Stephanus Winton c. Edvardus Ebor. Cutbertus Dunelmen Robertus Carliolen with all Arch-deacons with the Professors of diuinity and law did not write against bowing at the name of Iesus but did magnifie Iesus vilified by the Iewes This is written in their Exposition of the Apostles Creede entituled the Institution of a Christian man which King Henry the Eight commanded the two most Reverend Arch-Bishops all the Right Reuerend Bishops of both Provinces to write to suppresse remooue and vtterly take away all Errors Doubts Superstitions and Abuses in the Church to the Honour of Allmighty God c. to the perfect establishing of his Highnes subiects in good vnity and Concord and perfect quietnesse both in their soules and bodies Thus the Epistle Dedicatory to the High and most Excellent Prince c. King Henry the 8th Againe Queene Elizabeth of ever blessed Memory commands thus at 52. Iniunction That whensoever the name of Iesus shall be in any Lesson Sermon or otherwise in the Church pronounced that due Reverence be made of all persons young and old with lowlinesse of curtesie and vncovering of Heads of the mankinde as therevnto doth necessarily belong and heretofore hath beene accustomed This is the 52. Iniunction The 22. Iniunction is that Ministers shall teach c that no man ought obstinately and malitiously to breake and violate the laudable Ceremonies of the Church c. In King Iames his Reigne Blessed for memory to the worlds end then in the yeare of the Lord. 1604 The Answere of tâ—â— Vicechancellor the Doctors both the Proctors and other the Heads of Houses in the Vniversity of Oxford agreeable vndoubtedly to the Ioynt and vniforme opinion of all Deanes and Chapters and all other the Learned and obedient Cleargy in the Church of England and confirm'd by the expresse coÌ„sent of the Vniersity of Cambridge doth testifie thus Reverence done at the name of Iesus is no superstition but an outward signe of inward subiection to his divine Maiesty and apparant token of our devotion Cap. Concerning the matter of the complaint of some Puritans Par. 10. And by successiue protection our gracious King Charles his 18th Canon which is now in force commands all present at Church to bow at the name of Iesus in time of Divine Service Then 't is a manifest truth that our Church hath ever since her Reformation bowed at the name of Iesus As concerning other Churches reformed I read that their teachers Preach bowing at the name of Iesus to be necessary For Calvin writes on Philip. 2. that God is to be worshiped by externall profession And Iesus is God He is God and Man Marlorat saith on the same place that 't is a worship due to God Zanchius on the same place that 't is a testimony of our adoring Iesus Musculus that 't is a witnesse of our inward reverence and worshiping of Iesus That all shall bow at the last day Angels Devills Reprobates and that now the godly and faithfull shall bow Eilhardus Lubinus on Philip. 2. writeth that he is a wicked man that vncovers and bowes at the name of his Prince and yet will not vayle nor bow at the name of Iesus For who is greater God or the King Or must not we honour God more then the King Or is bowing with the knee or putting off the Hatt too much honour for Iesus the exalted Lord of life The Puritan picks a quarrell at the fiue letters IESVS So ignorant the captious Schismatiques declare themselues to be What if some write against bowing at the name of Iesus What must be done therefore Let vs be tried by the letter and meaning of Philip. 2 and then I hope the Controversie shall be perfectly ended Whether Bowing at the name of IESVS bee a duty according to the letter of Philip. 2. 10 SPELL and then t is Thus by articulation At the name of Iesus euery knee shall bow
gouerne the church the King the Realmes nay Iesus himselfe If obiection be made that the most Reuerend Arch Bishop Cranmer the Right Reuerend Bishop Ridley Father Latimer and other learned and Holy Martyrs were burned into ashes for their constant profession of the doctrine and discipline of this reformed Church Answeare must be made that the Holy Mother Geneua hath better doctrine and discipline then Cranmer Ridley and Latimer ever knew The doctrine and displine of faithfull Geneua are all substance they are all gold Oh if that Religion were here administred euery presbyter shall be greater than a Monarch and euery Iustice of peace aboue the Presbyter And were not this an Excellent Reformation when the Children of the Church her Subordinate Members shal be made such Transcendent Princes A daring phantastique superstition The Honour of Iesus exalted farre aboue all Heauens must be nullified to make Schismaticall Puritans Kings Imperious Holines See a strange wonder here is Lucifer-like pride in deede The Deuills were cast out of Heauen Esay 14. 14. for their pride because they would not belieue in the Sonne of God the Confirming Mediator of Angells so the Schoolemen And shall sly Professors then be spared seeing they will not Bow at the name of Iesus which is a signe that they doe not belieue in the Redeeming Sauiour If a Lawieâ— shall industriously write against the law is it credible that He is a Religious Obseruer or a lawfull Professor of the law Where is the good Conscience the Necessary Subiect of the higher Powers mentioned at Rom. 13. 5 This stands at the Barre and alleageth Gods Heauenly law All knees shall bow at the name of Iesus and t is baffled with an Outery A Reformation A Reformation To bow at the name of Iesus is Superstition To bow at the name of Iesus is Superstition The good Conscience desireth a pacificall dispute but the violence of aspiring Spirites will not endure to feare the truth therefore I desire the Christian Reader to obserue the plea of a good conscience Thus The tie of Gods law and of the Kings lawes deriu'd from Gods is Obligatory to binde all good Subiects vnto Obedience First the text binds all Christians in faith to belieue and in manners to Bow at the name of Iesus which I haue proou'd at handling this Question Whether Bowing at the name of Iesus be a duty of the text To second the text our dread Souereigne Lord the King hath foure lawes to humble his Subiects in faith and manners to Bow at the name of Iesus The first is the 20th article of our Reformed faith which is the Authority of the Church to ordaine Rites and Ceremonies whereof Bowing at the name of Iesus is one though it be commanded by God originally yet in application to reforme Non-conformists t is the Churches Canon Then by the Doctrine of our Reformed faith T is plaine that we must bow at the name of Iesus Because our Church-Authority hath decreed this Bowing as you see according to scripture The second is the 34 Article which is the Traditions of the Church and bowing at the name of Iesus being vniversal is more necessary then those being particular and express'd thus Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions of the Church c. ought to be rebuked openly that others may feare to doe the like as he that offendeth against the Common order of the Church and woundeth the Conscience of the weake Brethren Then t is plaine by the testimony of Orthodoxe faith that all must bow at the name of Iesus Sub paenâ publicae redargutionis vnder paine of open Rebuke The third law is the 6th Canon of our Church The words are these Whosoever shall here-after affirme that the Rites and Ceremonies of the Church of England by law Established are wicked Anti-Christian or superstitious or such as being Commanded by lawfull Authority men who are Zealously and godlily affected may not with any good conscience approue them vse them or as occasion requireth subscribe vnto them let him be excommunicated ipso sacto and not restored vntill he repents and publiquely revokes such his wicked errors Then by vertue of this Canon he that writes against Bowing at the name of Iesus should be taught better manners He should be deliuered to Satan by his Diocesan for to tame his fleshly and diuision-making faction in the Church to teach him and his priuate friends Canonicall obedience And t is very good reason so to doe for transgressing the 18th Canon which is the 4. law The words are these When in time of Diuine seruice the Lord Iesus shal be mentioned due and lowly Reverence shal be done by all persons present as it hath beene accustomed Testifying by these outward Ceremonies and Gestures their inward Humility Christian Resolution and due acknowledgment that the Lord Iesus Christ the True and Eternall sonne of God is the only Sauiour of the world in whom alone all the mercies Gracâ—s aâ—d promises of God to mankind for this life and the life to Come are fully and wholy Comprisâ—d And then is not he very worthily excommunicated that scornes to Bow at the name of Iesus sâ—ing the finâ—ll end thereof is to testify his Humble Cristianly Râ—solute aâ—d due acknowledgement of his faith that the Lord Iesus is the Sauing King of the Catholique Church And is this Christian Reader Idolatry to be cried downâ— To Bow at the name of Iesus is Idolatry To Bow at the name of Iesus is Idolatry Is this Religious Bowing to bee bâ—fled with an outery A Reformation A Reformation Vnreasonable Aniâ—als Wilfull Gainesaying Humonsts He that peremptorily and impenitently teacheth against this Revâ—rend Honorable Bowing at the name of Iesus â—oâ—es not the Lord Iesus and St. Paulâ— would haue such an obâ—â—inate sinner rewarded according to his great stomackâ— Thus If any man Loue not the Lord Iesus let him be Anathema Maranâ—atha 1. Cor 16. 22. Lâ—t him be accursed with a bitter curse with the Greater Excommunication I must not say that M. Prinâ—s heart doth not â—oâ—e the Lord Iesus only God is the sâ—archer out and the dâ—â—ceâ—ning 〈◊〉 of the secret court of conscâ—encâ— But t is very certâ—ine tâ—â—t M. â—rinns daring phansy hath most vnsuffâ—rably dishoâ—oâ—red the exalted the most honoured and the most gloriâ—â—s naâ—â— of Iesus His Appendix â—s wiâ—tnesse which is a contradictorious suppose Ignoratio Elenchi a â—aâ—e supposaâ—â—â— That bowing at the name of Iesus is nothing His suppositious prooffes to defend this Erroneous despightfull Hypothesis are two Thus bowing at the name of Iesus is neither a duty of the text nor an arbitrary harmelesse and decent Ceremonie If you will see Mr Prinne in full view of his colours you must obserue these foure questions First whether bowing at the name of Iesus be some thing Secondly whether bowing at the name of Iesus be a duty according to the letter of Phil. 2. 10 3ly whether bowing at
the name of Iesus be a dutie according to the Reall meaning of the text Fourthly whether Bowing at the name of Iesus be an Arbitrary Harmles and Decent Ceremony This is the substance of the appendix Here you shall see his Imperious Daring boldnes against our Church Difficile est Satyram non scribere Who can endure his High looke and his proud stomacke although t is true that neglect had beene answeare good enough for his confus'd matter and method for his vaine and idle suppositions yet the vnlearned may ouer-value his Anti-Iesus-Appendix But reason there is none why any one should regard such an irregular non-licet Missiue authoritie he hath none to teach for he is no publique Ecclesiasticall Priest and learned Iudicious charitie he hath none for learned and charitable faith will not breake the peace of established Religion of Religion established according to Canonicall scripture I would to God that he had taken counsell of his Colledg-moderator then friendly Suppression should haue buried this vntimely fruite But to what purpose is it to wish him good that wisheth so litle peace to the Church There is nothing to be done by me for him but to pray for him and confute his arguments that the weake in faith be not shaken nor troubled and that he be not in loue with his great sinne committed against the Lord his Church So let the stiffe-necked stiffe-kneede be made to know themselues to be but men but erroneous men and that Iesus is the Lord at whose name their knees must bow now in the time of grace I pray God giue all them that loue the Lord Iesus so much pietie as that they ever worship him not only inwardly with the heart but joyntly with soule and body with heart and knee that at the last day the whole church may enjoy his Glorious Benediction Thus I continue The Heartie well wisher of all humble Christians Giles Widdowes WHETHER BOVVING AT THE NAME OF IESVS bee some thing CErtainely Bowing at the name of Iesus is some thing For in genere Entis in being t is an action In genere moris in being a duty t is an externall religious action In signification it is a Religious relation or ceremony It is a Religious action and a Religious subordination of the knee to a Religious heart is its essentiall difference It s Terminus a Quo is the name Iesus rehears'd and heard at time of diuine service It s Terminus ad Quem or Finis Cui for whose sake it is done is the Al-sauing and Glorious person Iesus It s terminus ad Quem or finis Qui for what purpose we Bow is to testify humbly resolutely with due acknowledgement that Iesus Christ is King of Kings The deserver of this bowing is Iesus in his humility The Principall commander of this bowing is the Holy Ghost The subordinate commander is the Church The Immediate internall cause is faith hope and charity The Immediate externall cause signifying is the Preacher or Reader of diuine seruice The Immediate externall cause signified is the obiect which is the text Philip. 2. 9. 10. and the 18th Canon of our Church It s Radical Subiect is the Regenerate will It s regenerate directer is the knowing faithfull vnderstanding It s Principall guyde is the Holy Ghost It s mysticall Head giuing motion and sence and life to Bow is Iesus himselfe It s Radicall organ is the Heart It s visible Organ is the knee It s time when is Toties Quoties so oft as the name Iesus is rehears'd in divine service As the Bowing of the knee at the name of Iesus signifies the Bowing of the heart and as the Bowing of the heart at the name of Iesus is signified by the visible bowing of the knee This outward bowing is the relate to the inward Bowing and the Inward Bowing is the Correlate to the outward Bowing the signifying decency of the knee this is the morall Ceremonious Relation Significabilis humilitas internall humility signified that is the Reall Morall Correlation But what if Mr Prinne vnderstands not Internall Relations Entities Causations Inherence producted and mutuall Dependence herein What doth not he vnderstand and yet presumes to confute Iudicious BP Andrewes Zanchius Dr Boyes Mr Hooker Mr Adams c. Then let him put of his hasty spirit and Learne true Christian humility for he is to young to be a Iudge in our Church to condemne well deserving men is not the duty of a Christian Here are 25. arguments which a Iudicious intellect is able to produce and thereby to prooue that Bowing at the name of Iesus is some thing But yet heare Mr. Prinnes arguments wherewith hee would conclude that Bowing at the name of Iesus is nothing Obiection 1. If Bowing at the name of Iesus be some thing then t is either a duty of the Text which is the Sorbonists Rhemists BP Andrewes and Mr. Adams doctrine or else it is an Indifferent Innocēt Harmeles Ceremony which is the doctrine of Zanchius Mr. Hooker Dr Boyes and Mr. Widdowes A Ceremony which no man is constrainde to vse so Mr. Hooker But this cannot be for thus one doctrine confounds the other Therefore Bowing at the name of Iesus is nothing Solution These are the words of the Right Reverend and Orthodoxe BP Andrewes What way more sit to expresse our humility by than by bowing at the name of Iesus this signe of humblenes Thus thē bowing at the name of Iesus is a Ceremony according to BP Andrewes And he saith that Bowing at the name of Iesus is a reward of Iesus his passion ser 9. on the Resurrection pag. 475. Thus Bowing at the name of Iesus is a duty of the text according to the BP Zanchius sayth that to Bow at the name of Iesus is a duty Quod omne genu debet flectere ad nomen Iesu at Philip. 2. 10. pag. 124. That every knee ought to Bow at the name of Iesus Et antiquissima Consuetudo in Ecclesijs vt Cum nominatur Iesus omnes aperiant Caput in testimonium Reuerentiae adorationis pag. 123 It was a most anciēt custome in the Church for men to vayle bow at the name of Iesus in tokē of reverēce adoration of Iesus Thus Zanchius saith that bowing at the name of Iesus is both duty ceremony M. Hooker doth teach the cause why Christian men anciently did and doe especially stand and bow when the Gospell is read Because the Gospell doth containe what our Saviour spake or did doe or did suffer in his owne person Then according to M. Hooker the Church did acknowledg bowing to be a duty due to Iesus by reason of what Iesus said did doe and by reason of his passion And he saith that this Bowing was in token of greater reverence c lib. 5. of his Ecclesiasticall Politie pag 248. Concerning that He saith that no man is constrain'd to Bow this is true in our daies for M. Prinne knoweth that the penall
law is not executed on all them which doe not bow and but only on them which revile bowing at the name of Iesus But yet the text and the 18. Canon tie all to bow Here you may obserue that M. Hooker teacheth that to bow at the name of Iesus is a duty because due by reason of Iesus his passion and that t is a ceremony because t is a token of greater reverence Dr. Boyes saith that Bowing at the name of Iesus is a Reuerend regard of the Sonne of God aboue other messengers And in this sense then t is a duty And he saith that t is a respect most profitable against infidels Iewes Arians who derogate from the honour of Iesus pag. 280. on the Gospell for the Sunday next before Easter And thus then ti 's a ceremony Mr. Adams saith that God hath Created corporall Organs to expresse without the mentall devotion within Then bowing at the name of Iesus is a morall signe and so a ceremony And that we must worship and bow downe and kneele before the Lord our maker pag. 1203. in his meditations on the ereede Thus he saith bowing at the name of Iesus is a duty required not onâ—y at Philip. 2 but at Psal 95. The Sorbonists Mr. Prinne hath quoted out of Calvin on Phil. 2. But he makes no mention of the Sorbonists and he fauours not there Mr Prinnes assertion These are his words non interiore modo Cordis affectu sed externa quoque professione Colendus est Deus si velimus illi reddere quod suum est We must worship Iesus with the heart and we must worship him with the knee also if wee giue him the honour that is due to him The second quoted concerning the Sorbonists is Marlorat and he saith that they belieue that this name Iesus is magicall that it hath totaÌ„ vim in sono inclusam a reail vertue being pronounc'd But these are Marlorats owne words Adoratio hic notatur quae est Dei propria Cuius symbolum est genuflexio in Philip. 2. Here bowing is a token of worshiping Iesus of adoration which is proper vnto God D. Willet in his Synopsis doth not mention the Sorbonists but saith that this Bowing is the same which God challengeâ—h to himselfe pag. 1165. The Magdeburgians doe teach that to Bow at the name of Iesus is the reward of Iesus his obedience Cent 1. lib 2. cap. 4 pag. 241. de doctrina pag. 252. pag. 336. But in the 2. Cent. cap. 5. there is nothing concerning Bowing at the name of Iesus no mention of the Sorbonists Adorabunt te in te precabuntur quoniam inte Deus est non est alius Deus praeterte Margarinus de la Bigne ex alma Sorbonâ— schola This bowing is an adoration of God and we must worship Iesus for he is the one and only God The Rhemists say that Bowing at the name of Iesus is religion on Philip. 2. that it causeth a religious remembrance of Iesus They teach Bowing a duty and a remembrance Dr Fulke on Philip. 2. against the Rhemists sayth that Bowing at the name of Iesus may be well vsed and is not to be misliked c. Mr Cartwright is affraid to affirme or deny this bowing at Phil. 2. CoÌ„clusio tua qua infers c. quod nomeÌ„ Iesu honore noÌ„ colam falsa excogitata est Dr Whitaker in his answeare to Mr William Rainolds refutation chap. 16. pag. 442. But pag. 398. 399. are false Quotations Dr Whitaker did bow at the name of Iesus not superstitiously but religionsly as it may appeare in his cited place Giles Widdowes saith in his Sermon the Schismatical Puritan that Bowing at the name of Iesus is expresse scripture And t is true for the Bowing of all things is expressed and therefore this bowing is expressed enough for an obedient capacity thus then t is a commanded duty Every knee shall bow c. I say that bowing c. is a morall decent gesture and so saith Luther at Esay 45. signifying the hearts worshipping of Iesus which is externall adoration and so t is a Ceremony The learned BP c. teach that bowing at the name of Iesus is both duty and Ceremony So Mr Prinnes diuision into a duty of the text and into a Ceremony is but a false surmise to defend faction But what dares not King Vzzias Lay-Chaplaine doe to humor his priuate friends Obiection 2. A Ceremony which hath immediate reference to the very person of Christ doth differ really from a duty of the text Bowing at the name of Iesus hath immediate reference to the very person of Christ Therefore bowing at the name of Iesus is no duty of the Text. This argument Mr Prinne hath disputed against BP Andrewes and Mr Adams This is his Marginall note Solution The Maior is not true for bowing at the name of Iesus is a Ceremony and a duty How can that be Thus As bowing of the knee signifies the religious bowing of the heart at the name of Iesus so it is a religious Relation or Ceremony and essentially it hath reference only to the signified humility of the Heart that this doth honour Iesus by bowing at his name But relatiue obedience must haue its Terminum ad quem or Finem Cui a Person to whom t is tied so this bowing at the name of Iesus hath the person of Iesus for to him we must bow In signification then of its Correlate which is the bowing of the Heart it is a Ceremony In vse or practise t is a duty due to the person of Iesus At the time of Gods rewarding Iesus the Text not long after sayth Every knee shall bow c. thus t is a duty commanded by God himselfe At the neglect of bowing at the name of Iesus the 18. Canon of our Church sayth that all present at diuine seruice shall bow at the name of Iesus Thus t is a duty commanded by the Church We must bow to testify our humility of Heart thus t is a moral Ceremony For Iesus his sake wee must bow So Bowing as the thing considered is both duty and Ceremony but for a diuerse consideration as t is a Ceremony you see t is not a duty and as t is a duty it is not a Ceremony The same thing bowing hath a twofold respect the one of morall signification to make it a Ceremony the other of practice commanded to make it a duty Mentall deuotion will not serue God will haue both corporall and vocall to expresse it by so BP Andrewes We must bow with our knees and confesse thus implicitely that Iesus is the Lord. Thus the same BP So know then that the same bowing is both a duty and a Ceremony Obiection 3. To omit a religious duty is a sinne To omit bowing at the name of Iesus is noe sinne For at swearing by and at blaspheming of the name of Iesus we ought not to Bow Solution Every time is not the measure of
over all the world Psal 95. Sonne of God signifies Iesus in his eternall generation before all worlds Ioh. 8. Lambe of God signifies Iesus the eternall sacrifice Ioh. 1. Emmanuel signifies Iesus incarnate and so God with vs. Matth. 1. God signifies Iesus his providence Iehouah his infinite incomprehensible omnipotent essence which is the Godhead All these names doe thus signifie Iesus But was any name of God so abus'd as this name Iesus was Signification is not the cause why Iesus is the name aboue every name But the cause is because God was most of all vilified in this name When his person was tyed in covenant to God to be our Surety to fullfill the law and to die for our sinnes Matth. 1 Luc. 2. Matth. 3. Then the world did hate him Iohn Chap 6. 7. 8. 9. Then he was called Coniurer and Beelzebub his familiar So St Hierome St Ambrose St Chrysostome and St Augustine This willfull abuse being the sinne against the Holy Ghost Mar. 3. Was a vilifiing of Iesus The Scribes and Pharises did so persequute him as the Puritans doe now neglect his name They kill'd the Prince of life Act. 3. Because Iesus God and man the saving surety of the Church was thus dishonoured more in the name of Iesus then in any other name therefore we must bow rather at the name of Iesus then at any other name of God Gods will is that his Church shall honour him in that name most of all in which he was most of all dishonoured by the world The letter of the text is thus so Bishop Andrews out of St Augustine Humana natura res humilis est ipsa quoque exaltari intelligitur Nunquam de verbo Dei tale quid in scripturis invenies nisi secundum quod factum est caro habitauit in nobis D. Cyril Thesauri lib. 8. pag 99. Because Iesus did humble himselfe in our nature therefore his humbled name Iesus is exalted and is become the Greatest name of God Deificauit quod induerat Athanasius Contra Arianos Orat. 2ª pag. 101. Iesus is honoured in his Deifying and Deified nature so honoured with double honour at least in a double māner with the same vndivided honour we adore the divinity and humanity of Iesus so the Councell of Ephesus as Binius Crabb and Nicolinus haue obserued in their collections of Councells And this is an honour aboue every honour For as Iesus is God so he is the highest and his honour aboue all honour But yet this text saith more that Iesus is the greatest name of God the greatest in desert and now the greatest in Reward in the glory of essence the three persons are coequall but not in the glory of merit or rewarded humilitie which is proper to the second person If Mr Prinne would haue disputed according to the letter of this Text obedience and therefore the exaltation of Iesus must necessarily haue bin his argument But his letters are in otherscriptures in 1 Tim. 2. 5. Luc. 2. 12. Math. 1. 16. c. This is bafling not disputing Obiection 4. The letter of the text is that Every knee shall bow But the litterall Expositors doe bow their heads and vayle their hats Therefore they obserue not the letter of the text Solution Wee must giue Iesus all the honour that we can Our hat vayl'd and the bowing of our head are more honour than Puritans giue to the Lord Iesus Their hats are nailed to their heads when Iesus is nam'de shewing noe more manners and reverence then children in vnderstanding which want discretion The truth is that we should be vncouered in the house of the Lord 1. Cor. 11. 4. 5. 7. 'T is thus at the 18th Canon of our Church But because the canon saith it therefore the Non-Conformist is a contradictist The hat and head knee-worship are to litle And I would to God that they might be reformed who will not bow that with punishment if Admonition shall not prevaile My reason is no man dares put on his hat in his Maiesties Chāber of presence signifying thereby the honour due to so great a Prince And therefore a Christian should be afraid much more to put on his hat in Gods house For this is the place of Gods presence his cheifest place of his honour amongst vs where he is worshipped with holy worship where his Ambassadors deliuer his Embassage where his Priests Sacrifice their owne and the Militant Churches prayers and the Lords supper to reconcile vs to God offended with our daily sinnes All should bee bare For Iesus is the Greatest Prince in all the world the King of Kings and the Lord of Lords 1. Tim. 6. 15. The practise of some Puritans is to sit bare in the Church not so much for reuerence to be done to God as to obscure their neglect of the name of Iesus I pray God giue them more grace and more wit Obiection If euery knee must bow at the name of Iesus of things in heauen and of things in the Earth and things vnder the Earth Then there is one kinde of bowing in all things viz. the bowing with the knee But this cannot be For Angells Deuills and soules departed haue no knees Solution At 148. psalme all things are commanded to praise the Lord viz Angells sunne and moone the heauens the waters vnder the heauens the Dragons and all deepes fire and hayle c. Must all these creatures then praise the Lord in one and the same manner or rather according to that ability which God hath giuen to euery creature The Angells praise God in their kinde singing their Halleluiahs Apocalyp 19. The sunne and the moone praise God in an other manner in running their Courses c. psal 19. Euery thing in his owne way doth praise the Lord. It is thus in bowing at the name of Iesus The Angells and Saints in heauen doe bow at the name of Iesus as it becometh them who liue in the state of glory and the Militant Church doth bow as they ought which liue in the state of grace so farre forth as they cōforme their will to God The Deuills Reprobates bow as stubborne Prisoners The Puritans grant that Angells and soules departed and Deuills shall confesse that Iesus is the Lord. But what tongues haue they if they haue no knees They haue tongues so St Paule 1. Cor. 13. Analogicall tongues so BP Andrewes And so they haue analogicall knees which the Schoolemen call potentiam obedientialem power for to obey But what if Angells haue but similitudinary knees yet they bow better than we are able Let vs not prate but pray that we may imitate the good Angells in their perfect serving of God saying Thy will be done in Earth as it is in Heauen As for the Deuills and stubborne Men they must bow A greater weight than the Wydowes Almes shall bringe them downe on their knees Whether Bowing at the Name of IESVS be a Duty according to the Meaning of the Text HVMILITAS
or intombed as well for his purpose as these If he would make this evasion that he saith not that bowing shall be only at the last but only principally at the last day he hath shewed himselfe to be a fighter with the aier and his disputations to bee vaine and Idle for that is not the thing in Question but whether bowing be a duty according to the meaning of the text whether now in the time of Grace we must bow at the name of Iesus These are his Propositions comparing bowing of Grace with the bowing of Glory 1 THat bowing of the Church is an actuall Corporall bowing peculiar to men who haue knees to bow But this bowing in the text is metaphoricall which Angels Spirits and men yeeld to Christ Reply Doe Angells bow metaphorically Surely they bow and shall bow actually For they bow spiritually really they doe in deede exercise potentiam obedientialem their obedientiall Bowing Power in a super-morall perfection And if actuall Corporall bowing be peculiar vnto men why then shall not they bow their corporall organicall knees God commands every creature to bow those knees which he hath Shall man make answeare the Angells haue noe corporall knees and therefore men will not bow their knees Is this a good answeare doe you thinke It can neuer please God For God requiring according to that which a man hath will not be mocked 1 That Bowing of the Church is adoration This in the text is Subiection Reply Adoration in the state of grace is a subiection or els to to adore were not a bowing and so Christians should be noe worshippers of God And who are they but knee-bound Hypocrites None els are so vnreverent 3 That bowing of the Church is only a bowing of liuing men This of Angells Deuils and foules departed That only of Christians in the Church This both of Christians in and of Infidels Iewes Pagans out of the Church That only of some few Christians and they for â—â—e most part Papists c. This of all Reply The time of Grace is not to be compar'd with the time of Glory comparatione aequiparentiae at the last day The number of them which shall then bow is greater by many thousands But doth this inferre that there shal be no bowing at the name of Iesus but only then Shall Grace be vnreuerent and not bow Credat Iudaeus Apella Who but an Infidel will belieue that false supposition Master Prinne saith that bowing at the name of Iesus is the practise of Papists ignorant superstitious Persans that 't is a new coyned duty But our Church doth bow at the name of Iesus to testify that Iesus Christ is the Lord the glory of God the Father and let this direct the ignorant and reforme the Papist and Puritan Is this new-coynd seruice 'T is so ancient as Saint Paules Epistle to the Philippians For that is the ground precept of Bowing 4 That bowing of the Church is only at the name This is to the Person Reply This is so true as if Iesus were not the name of Iesus or not vnderstood and acknowledged to be the name of that King of Kings 5 That bowing of the Church is not ioyned with this confession Iesus is the Lord. This bowing is ioyned Reply The bowing at the name of Iesus is an implicit Confession that Iesus is the Lord so B. Andrewes And I aduise all well beloueing Christians to belieue the 18 Canon of our Church rather then all Prinnes then all the Non-conformists at what place soever For the Canon teacheth that bowing at the name of Iesus is a testifying or confessing that Iesus is the Lord. Me thinkes that the regenerate if learned doe know that holy worship hath so necessary dependence on Grace that the contrariety and contradiction of mans will must not make a professed change of and a diverting from pious worship and religious perseuerance Iesus hath and doth alway performe his part of covenant He is alwaies mercifull And the regenerate must performe his part of Gods couenant He must depend on the cause on the author of habituall and actuall grace in applying imploying himselfe in all religious obedience too and for the Lord Iesus For quifecit te sine te non vult servare te sine te he that made thee without thee will not saue thee if thou be disobedient Iesus is thy head and shall thy peeuish will separate thee from Iesus His Church then must excommunicate thee and extra eccle siam non est salus out of the Church there is no saluation and which is that Church Read learned B. Mortons booke entituled The Grand Imposture of the Church of Rome a booke which no Iesuite nor Iesuiticall Colledge can confute Whether bowing at the name of Iesus be an indifferent harmelesse and decent ceremony CEremonies of State I commend to Heralds at Armes and their adherents Morall ceremonies an vncouered head a curteous speech a bended body and knee let the Moralist take to signify his curteous heart wishing all happinesse to the person saluted c. Nor may I here speake of every outward signe for the signes which did signify Christ to come were the Iewes Typicall ceremonies and they are abolished And the signes which doe signify Iesus dead for sinnes are the two Sacraments nor are these signes of Christs death within the letters of this question The Ceremony here to be discussed is the Ecclesiasticall ceremony which I define thus An ecclesiasticall ceremony is a decent and orderly signe of the Regenerats or Churches signified duty Every Church-ceremony is a signe For compare a morall ceremony with a morall substantiall duty and then t is but a resemblance Compare a morall ceremony with a Christian internall morall duty signified and 't is but a â—â—gne which must be decent Thus morally signifying a comely correspondence to the duty signifyed And this signe must be orderly an orderly signe according to rule and methode The rule must be the scripture or some rational rule not contrary to scripture The methode must be perfect the reason of the Author without exception There must be no confusion but a certaine and perspicuous signification There must not be ouer-many nor to few ceremonies but a conuenient number their signification must be apposite to the purpose which is religion Some decent orderly fignes are vniuersall ordain'd for the whole Church These are either expresse scripture as imposition of hands Heb 6 2 Acts 8 17 The 2 Is a man vncovered in the Church at praier and Sermon 1. of Cor. 11. 4. 7. the third is loud musicall instruments Psal hence Organes and Bells are vsed in the Church 4. Bowing at the name of Iesus Phil. 2. 10. and many such like These are necessary ceremonies because they signify the substantiall internall duty of the Catholique Church Other ceremonies are necessarily deducted from Scripture The first the ring in marriage is deduced from Mat. 19. ver 4. 5. 6. from this principle Man and
at home the outward man is not subordinate to the inward the soule and bodie are contraries Are bowing and devotion distinct actions cannot they agree togeather This bowing is externall adoratiō and so it depends on and necessarily is subordinate to vnto inward devotion They cannot be separated distinctly for devotion is in bowing and exercising and bending the knee What is that which doth essentially virtually and effectually read pray and bow but faith radically in the heart and the same faith manifested in the tongue speaking and in the knee Bowing And then what great difference what distinction haue the inward and outward actions but a Primarily for the inward action in the heart belieuing and a Secondarily for the outward action in the tongues expression and in the knees orderly and decent signification that Iesus is the Lord at whose name every knee c. The members of mans body serue to helpe one another in their seuerall actions The head cannot say to the feete I haue no neede of you nor can the feete say to the head I haue no neede of thee c. 1. Cor. 12. In the hoc agere in the most serious worke they helpe one another Therefore the heart in devotion and the knee in subiection must not be spared at bowing at the name of Iesus a true and divine seruice Here is no seruing of two Masters but of one For Iesus is the fame yeasterday to day and ever Heb. 13. 8. But yet so ignorant Mr Prinne is that he knowes not the difference betweene subordination and contrary opposition Master Prinnes opinion is that Bowing at the name of Iesus is a meere Popish Invention to Iustify the worshipping of Images Crosses Crucifixes Hoasts Reliques and Idolized Altars This he saith is a practise much in vse of late among some Romanizing Protestants yet he hopes that shame may turne the hearts of the zealous Teachers of bowing at the name of Iesus and Altar-Geniculations that they will forbeare thus to bow till they can produce better Authority then yet they haue alleaged Reply And what better profe then the Text that wee must bow at the name of Iesus God commands this bowing Thus. 1 All knees commanded to bow at the name of Iesus must bow at the name of Iesus The Churches knees are commanded to bow at the name of Iesus Therefore the Churches knees must bow at the name of Iesus The maior is a divine axiome so worthy for truth that all Christians must belieue it The minor is the Text. Thus All knees are commanded to bow at the name of Iesus and the Churches knees are included in all knees True saith Mr Prinne at the last day all knees shall bow but our knees must not bow at time of Divine service which I refell Thus A time to bow is the time of Grace Thus 2 The time of Grace to confesse that Iesus is the Lord is the Militant Churches time to Bow at the name of Iesus The time of Divine service is the time of grace to confesse that Iesus is the Lord. Therefore the time of Divine service is the Militant Churches time to bow as the name of Iesus The Maior and Minor propositions are diuine axiomes And Master Prinne saith that then is the time of bowing when the tongue must confesse that Iesus is the Lord. 3 Argument From the end of bowing To testify that Iesus is the Lord is lawfull and necessary at time of divine seruice To bow at the name of Iesus is to testify that Iesus is the Lord so the 18th Canon Therefore to bow at the name of Iesus is lawfull and necessary at time of diuine seruice 4 Argument From the latitude of our duty All Religious Church-honour is to be giuen to Iesus in time of divine seruice Bowing at the name of Iesus is religious Church-honour Therefore bowing at the name of Iesus is to be giuen to Iesus in time of diuine seruice It is adoration so the Fathers and Master Prinne at his compares 5 Argument From the intent of St Paules exhortation To be humble is necessary at time of divine seruice To bow at the name of Iesus is to be humble Therefore to bow at the name of Iesus is necessary at time of diuine seruice St Paule teacheth humility at the 5th verse 6 Argument Is a demonstration 1 There is the cause Iesus by dying deseru'd bowing of the knee at his name 2 There is the effect which is bowing the knee 3 There is the subiect which is the Church Thus Where Iesus deseru'd by his death bowing of the knee at the name of Iesus there must be bowing of the knee at the name of Iesus In the Church Iesus deserued by his death that there should be bowing of the knee at the name of Iesus Therefore in the Church there must be bowing the knee at the name of Iesus But is not the death of Iesus worthy of knee-honour Heard-hearted Blasphemy 7 Argument From Gods gift Whatsoeuer God hath giuen to Iesus we acknowledge to be due vnto him To bow at the name of Iesus in time of diuine seruice God hath giuen Iesus Therefore to bow at the name of Iesus in time of diuine seruice wee must acknowledge to be due to him The Minor is true For God hath giuen Iesus all Power and therefore the Church must honour Iesus with internall and externall honour 8 Argument From the proportion of Iesus his merit Iesus deserued grace for the whole man therefore grace in euery part of man must serue Iesus therefore the regenerates mans knee must bow to Iesus in the time of grace 9 Argument This proposition is true of corporall and spirituall knees At the name of Iesus every knee shall bow therefore Iesus is the name at which the Churches knees must bow And now you may know evidently that Iesus is the name at which euery knee must bow whether they be knees of the regenerate or of the glorified And let Master Prinne be ashamed of his fighting against Iesus and his Church This is his folly he hath dishonoured Iesus and so the king the Vice-Gerent of the Lord Iesus And is he not affrayde Concerning the Turning of Communion-Tables into Altars That is contrary to the Scripture Mar. 14. 18. Luc 22. 21. But why should not we bow towards the Holy Communion-Table though it be neither scripture nor canon to bind vs thus to bow yet an orderly decent ceremony may and ought to be admitted into the Church so our Church teacheth There is sufficient reason why we should bow towards or at the Holy Comunion-table For we must bow at his Maiesties Chaire of State this is a knowne truth and the King is Iesus his Deputie in his Dominions The Chaire of State of the Lord Iesus his cheifest place of presence in our Church is the Holy Communion-table and therfore we may bow thereat without Idolatry to testify thereby the honour that belongs to the Almighty King Seeing Iesus is the
saving king our king of glory we should bow there which is the signe of rhe place where he was most despised dishonoured and crucified So we shall be good souldiers of the Lord Iesus stout warriers against our Saviours mortall Adversaries even in our very gesture And now Mr. Prinne assuredly know that Reverent and orthodoxly learned Bishop Andrewes Dr Boyes Mr Hooker Zanchius were no Romanizing Protestants and that Mr Adams and Giles Widdowes doe truly and resolutely hould all our Churches tenents of faith in the 39 Articles of Gods Holy worship in the common praier-booke and Ecclesiasticall obedience in the Canons 141. which no Puritan will endure because he is a kind of stiffe Iesuit in his opinion and practise His and the Papists ends are all one though their waies to their ends doe differ so much as the scripture bafled and the Church corrupted And now let Mr Prinne and his private freinds forbeare to dispute against the 18th Canon for t is the rule of Reformation to cause the renewing of Bowing at the name of Iesus where 't is neglected Let them not denie that Philip 2. is the fundamentall precept to teach Christians to bow humbly reverently when Iesus is named at divine service for St Paule thereby did teach the Philippians a duty due to Iesus which he calls bowing with the knee Mr Prinnes Authors call that bowinw adoration an inward and outward adoration deserued by the lowly humility of Iesus and giuen by the Father Mr Prinne doth belieue the scripture 'T is well if in the proper sence The Canon he belieues Well if he did and his owne Authors for shame these he cannot deny Then let him his freinds bow at the name of Iesus propter meritū praemium because the obedience of Iesus is rewarded with this degree of glory which is a name aboue every name and therefore it is to bee honored with the knees of Grace and Glory Mr Prinne vnderstand for you owe knee-obedience to the Lord Iesus or els He is not the commanding and deseruing Master of the knee You compell me to call you according to your exposition of Philip. 2. 10. the Allegoricall Origen of these daies your knees are turn'd metaphors and you similitudo hominis the shadow or likenes of a man and so your bowing at the name of Iesus is Metaphoricall Vnthankfull divinity Heartles knee Ill disposed ignorance Because you are so wilfull in defence of your error I dare you to dispute face to face in the Schooles c. that you may no longer trouble the Church for the writing violence of a Schismatique is impudent and endles It is certaine that you are more will than intellect therefore your submission to Iesus to his Vice-Gerent the King and to the Church may become you well If you dare not dispute and will not conforme then write no more for shame FINIS ERRATA PAg. 1. read Rhapsody for Ropsody p 1. r. Schismatical for Shismaticall p. 1. r. which for with are c. p. 4. r. dilemma for delemma p. 4. r. peculiar for perculiar p. 17. r. reference for reuerence p. 19. r. euill for ewill p. 20. r. genu for genus p. 20. r. flectitur for flectiter p. 21. r. concilii for conilii p. 21. r. Emmanuel for Emmavel p. 21 r. and for annd p. 26. r. literally for litterally p. 28. r. vt ei coelestia for coelestia c. p. 39. r. reference for reverence p. 53. r. interpreters for interpreter p. 54. r. come for ome p. 59. humility for humity p. 62. r. poplite for polite p. 65. r. Orosius for Orotius p. 73. r. must not for mustn ot p. 80. termino for termiuo CErtaine others there be whereof M. Prinne hath admonished me which I correct thus Docter Willets Century for the Magdeburgians p. 16. Read Caluin at the 9. verse quoting the Sorbonists but not at the 10. p. 16. SEing that he is so quick sighted to see the Mote in mine eie When he hath perused my booke he shall finde cause to take the beame out of his owne eie He can neuer satisfy his priuate friends seeing he hath falfified 36. texts of scriptures and 120. and more particular places of Interpreters as it appeares by my 6. reasons at the examination of his owne Authers