of more worth to vs than the very name of God For God in him reconcileth the world 2. Cor. 5. 19. without Iesus God is the Enemy to the world and to vs. With Iesus there is comfort in the name of God without Iesus there is none at all Iesus is the name that helpes vs out of sinne and misery For Iesus is God and Man so he is our Sauiour our Allmighty and most mercifull Iesus A last note that bowing at the name of Iesus is a duty of the text and that we must bow in time of divine service is Philip 2. 10. 11. For then we must bow when our tongues ought to confesse that Iesus is the Lord. Every knee shall bow and every tongue shall confesse that Iesus is the Lord. These must goe vnseparably togeather so Mr Prinne And when must wee confesse that Iesus is the Lord Not till the last day No Christian dares say That 't is true For we must confesse that Iesus is the Lord in time of divine service At the generall confession of our sinnes we doe actually confesse that Iesus is the Lord and then we bow At rehearsing the Apostles Creede we stand and bow at the name of Iesus our Lord who was conceiued by the Holy Ghost c. At the second Lesson though we sitt yet we bow At the Gospell we bow standing The glorified bodies must bow at the last day The regenerate bodies must bow in the time of Grace For Grace doth owe her knees to Iesus And her knees are not in her heart but thereby gouern'd Hence it is that good Christians doe bow at the name of Iesus testifying thereby that Iesus is the Lord that died the death of the Crosse to saue sinners And therefore with retribution of hearty thankes for that supervaluable benefit we praise Iesus the exalted with heart and knee at once And the Lord Iesus giue vs grace ever to bow such safety therein that we neuer be hindred by Puritan or Papist Now obserue whether Mr Prinne doth come nigh the meaning of Philip 2. 9. 10. 11. verses as they haue reverēce to the 5. 6. 7. 8 that 't is not the meaning of the text that our knees shall bow at the name of Iesus in time of divine service seeing he doth not vse these argumēts 1. Because Iesus did not deserue this honour of bowing 2. That God did not giue Iesus this honour being dead 3. That God hath not commanded vs to bow at the name of Iesus although Iesus hath deserued more then knee-honour 4. That Iesus did not deserue so vniversally for every member of our bodies that the knee must giue him honour 5. That Iesus was not the only vilified name of the Lord. 6. That there ought to be no bowing at the name of Iesus in the time of Grace but only in the time of Glory This he would make his friends belieue but therin he hath deceiu'd them 7. That the time of of bowing is vtterly separated from the time of the tongues confessing that Iesus is the Lord if the time be the time of the practise of grace in the Temple Hence I pray you obserue that Mr Prinne hath corrupted the text with false and by-suppositions that he hath secretly wounded his private friends and encouraged others to be obstinate Schismatiques But will not the Gentl. vnderstand Must ignorance and presumption prescribe to establish'd doctrine and discipline I pray to Iesus that that day may never be Away with imperious Puritanisme and behold his arguments exactly confuted Objection Iesus is not the name aboue every name vnderstood at Philip. 2. 10. For the name aboue every name was giuen to Iesus after the exaltation But Iesus this name was giuen by God the Father vnto Christ before his natiuity or conception Matth. 1. 21. 25. Luc. 2. 21. Solution Iesus his name was giuen him twise once till death afterwards for euer first as a note of entring into covenant with God the iust Iudge to fullfill the law for vs to die for our sinnes secondly as a note of so Meritorious a person more rewarded more exalted then any person euer hath or shall be magnified First Iesus was the humble name of the only deserving Grace Now Iesus is the exalted name of transcendent Glory The Iewes did crucifie Iesus and his name and the Apostles did then distrust whether Iesus was the true Iesus Luc. 24. 21. All the Disciples did forsake him they did fly from him Matth 26. 56. St Peter did curse and sweare that he did not knowe him v. 74. And was not this a death of Iesus his name which before was admired among the people Matth 4 24. But behold God hath raised this same Iesus from death his day of resurrection is his glorious Birthday Psal 2. 7. Because Iesus was crucified to saue sinners therefore God hath highly exalted him and giuen him his name Iesus againe Although his name was dash'd out with the shamelesse scornes of the High Priests and people of the Iewes Yet God hath giuen Iesus the same name with letters of the greatest honour therefore at the name of Iesus every knee shall bow Here are two reasons why Iesus his name was giuen him twise The former that he should be our Iustifying Sanctifying and saving Surety thus those texts signifie Matth. 1. 21. 25. Luc. 2. 21. The latter that he shal be acknowledged to be our Exalted Lord the King of Kings Because God hath thus rewarded his most deseruing humility Therefore at Philip. 2. 9. 10. 11. we read that his name Iesus is aboue every name Note then that Master Prinne hath not disputed according to the time of giuing Iesus his name at Philip. 2. which is the time of Iesus his Exaltation but according to the time of Iesus his humility which is at Matt. 1. c. There is not a Father but he doth teach that Iesus is exalted and that therefore hee is exalted because hee died the death of the crosse See the 318. Bishops of the Councell of Nice against Arius and the 200. Bishops of the Councell of Ephesus against Nestorius Dominus noster Iesus Christus est in gloria Patris licet Arianis id ipsum non videatur Caro per verbum Dei glorificata est Factus est homo vt nos in seipso Deificaret Athanasius in his Epistle to Adelphius his Brother Contra Arianos pag. 69. The 5. 6. 7. 8. verses of Philip. 2. speake of Iesus his humility but the 9. 10. 11. speake of his glory that his humanity is exalted that it did receaue the All glorious reward of Iesus his deity being a cause of his Exaltation Athanasius Orat. 2ª contra Arianos pag. 100. 101. 102. In the time of his humility he was taken to be nothing els but a man but now hee is acknowledged to be God ouer all things blessed for euer Rom. 9. This is St Ambrose note on the Text. The Iewes dishonour'd him as he was the Sonne of
Read or write still they are the same letters And then seeing that one not more learned than a writing Boy nay then a Reading or spelling child can assure the doubting Questionist that there are no more no fewer and that only These are the letters of Philip. 2. 10. how dares a Professor be so bold as to say that to bow at the name of Iesus is not a duty of the Text according to the letter After the substance of the letter examine the signification of these words whether Iesus signifies any person else at Philip. 2. but the Lord Iesus not Ioshua who is called Iesus only twise in the new Testament once at Acts 7. 45. and once at Heb. 4. 8. Nor doth this Iesus a literall personall name signifie Iustus who is called Iesus Coloss 4. 11. And as for Iesus the sonne of Iosedecke Agge 1. 1. he is not read in the new Testament nor is Iesus the sonne of Sirach in any text of the Gospells or Epistles So here is no ambiguity for t is perspicuous not is here any error for t is Certaine that the Lord Iesus is only Iesus written read and vnderstood at Philip. 2. It is manifest that this is true by Mr Prinnes Quotations by these Clemens Alexandrinus Tertullian St Cyprian loco 10 20 30. St Hilarie loco 10 Greg. Nyssen loco 20 St Ambrose loco 10 20 30 c. St Cyrill of Alexandria loco 10 Fulgentius loco 20 and Iohn the 2 Pope Therefore let no man doubt but that only the Lord Iesus is literally this proper personall name Iesus written at Philip. 2. The 2. word in the text is knee Euery knee at which Mr Prinne doth stumble The letters are visible enough in his owne English Bible for substance one and the same for number all equall with these EVERY KNEE and for posture not dislocated And what kind of knees all creatures haue this is not written in the letter expressely litterally but those knees which the creatures haue they shall bow and they shall bow every one their owne knees and that without proxies for every knee sayth the text shall bow all Angelicall all infernall and all corporeall knees The knees of things in Heauen of things in the Earth of things vnder the Earth St Paule writes here true literall divinitie Mr Prinne will grante this of all tongues in Heauen because they shall all confesse that Iesus is the Lord For it is the tongue that confesseth and so he may say as truly that Angells other spirits haue knees for the same Author hath iustified it in one and the same Philip. 2. The 3. word is bowing which Calvin calls externall adoration in vs at Philip. 2. we must glorify God in our Bodie and spirit 1. Cor. 6. for that end He bought vs with the price of his vnvaluable life Calvin sayth that now in this life we must bow at the name of Iesus not only inwardly but outwardly in his Commmentaries on Isay 45. Rom. 14. Philip. 2. the same say Musculus Aretius Bullinger Marlorat Zanchius c. And rather at the name of Iesus than at any other name of God because God in his 2. person named Iesus only humbled himselfe and died the death even the death of the crosse A good Lecturer may finde this divinity in the very letter of Philip 2. Must all knees bow at the name of Iesus Must all knees Then I pray you obserue with me hence this Doctrine All Christian knees in the Militant Church must bow at the name of Iesus Is this true doctrine All knees must bow But when Then when they must honour Iesus And now is a time and appoynted by the Lord to worship Psal 95. no worship neither inward nor outward God by scripture hath denyed to be given to Iesus God hath not said that we must worship him only at the last day The Prophet Isaiah hath not writ it nor St Paule but the letter of the text is expresse that he hath allready merited all Honour and that every knee shall therefore bow at the name of Iesus And is the time of our Christian life too sodaine a time as that now we must not worship him The 24. Elders haue proclaimed the contrary Reuel 5. Obserue this vse Did Iesus die for vs What Did Iesus die the death of the Crosse was Iesus so cruelly so despightfully so disdainfully handled for his Church Then in time of divine service let Iesus haue giuen to him knee hat for a free will offering nay more Giue him heart and soule and body euen all Decent well order'd honour Iesus thought that his life was not too much to saue miserable sinners and therefore 't is an odious ingratitude to denie him knee-honour at the time of holy worship seing by his promise he is in the midst of them that are gathered togeather in his name Iesus to praise and magnifie him for all blessings conferr'd on his People But Master Prinne never thought of this and therefore he disputes as followeth Obiection To bow in the name of Iesus is not to bow at the name of Iesus But the letter of the text is euery knee shall bow in the name of Iesus Thus all the Fathers hereafter quoted Thus all the Translations but Bezas Thus all the Expositors on this Epistle but those who follow Beza Thus all our English Translations but Geneuas which is Beza translated The new translation is In the name of Iesus so all ancient English writers who quote this scripture Solution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in or at so Petrus Gillius Albiensis Grammer learning doth teach thus much And t is very rationall and as vulgar as true In Grammar we say in a place or at a place In a bill or a bond Mr Seriuener writes in or at the dwelling house of c. at in or on the 25. of March which shall be in An. Dom c. Thus in and at a place in at a time are promiscuously vsed So speaking of the time when Iesus is repeated to put vs in remēbrance of bowing at his name we doe truly and properiy say In the time or at the time of divine service when Iesus is mentioned every knee shall bow The 18th Canon is the same in sence according to either of the acceptions At Michaelmas Terme and in or at some other terme all Lawiers will follow their owne vocation and not continue bold and ignorant Immodalists in expounding Philip. 2. and other scriptures But howsoeuer remember that in Michaelmas terme or at Michaelmas terme aut eo circiter I thus answeard a lawier translated into a Pastor or Dr. of the Church that in a place and at a place in a time at a time are not formally differing expositions But stay Mr Prinne is in another error he saith that all the Fathers write in the name of Iesus every knee shall bow But
Claritatis Meritum Claritas Humilitatis Praemium so Iudiciously Solide Bp Andrewes out of St Augustine on the 17. Chapter of St Iohns Gospell Humility the Merit worthy of honour Honour the reward of Iesus his humility most worthily deseruing are the scope or meaning which the holy Ghost did signify to the Church by this scripture Philip. 2. from the 5th to the 12. verse who this Person is who is the Meritorious Practitioner of humility the Text sayth He is Iesus Christ Philip. 2. 5. The Terminus a Quo whence Iesus began to humble himselfe is his Equality with God in forme or Essence in his owne thought equall to God ver 6. The first descent of his humiliation is his putting of the Glory of his diety He made himselfe of no Reputation answearable to his Maiesty Then hee tooke on him the forme of a servante this is his conception by the holy Ghost Then he was made like vnto men this is his Incarnation Then he was found in shape as a man this is his Nativity Then he humbled himselfe liuing in obedience to poore Parents Then he became obedient vnto the death No sooner was he borne but King Herod sought after his life Matth. 2. No sooner did he preach but his owne Countrimen and kinsmen were offended at him For casting out Deuills he is proclaim'd to be a Coniurer For his Excellency and Maiesty obscurely perceaued he is accused for a Seducer and a Traitor Then he submits to the sentence of the Iudge and he condemn'd him and his owne Nation did crucify him Now behould how Iesus perform'd a Sauing suretiship for vs to God the Iust Iudge We are the transgressors of Gods law and therefore Iesus submitted to die We are the Traitors against the king of Heauen and Iesus was put to death This is Iesus his greatest sauing humility obserue it well whether it be meritorious and so meritorious as to be honoured by all rationall Creatures The Holy Ghost doth testify that Iesus his humility hath deseru'd all honour of Heauen and Earth and Hell Such a desert so well deseruing must needes inferre a large reward And what is that God hath highly exalted him and giuen him a name aboue every name that at the name of Iesus euery knee shall bow of things in Heauen of things in the earth and of things vnder the Earth And that all tongues shall confesse that Iesus is the Lord. I will repeate Arch-BP Whitguifts words These One reason that mooved Christians in the beginning rather to bow at the name of Iesus than at any other name of God was because this name was hated and most contemned of the wicked Iewes and other Persequutors of such as professed the name of Iesus For other names of God they had in reverence but this name they could not abide Wherefore the Christians to signify their faith in Iesus and theit obedience to him and to confute by open gesture the wicked opinion of the Iewes and other Infidels vsed to doe bodily reverence at all times when they heard the name of Iesus but especially when the Gospell was read which containeth the glad tidings of salvation which is procur'd vnto man by Iesus Christ c. Neither can it be against Christianity to shew bodily reueverence c. These are the words of Orthodox Dr Whitguift the most Reuerend Arch-BP of Canterbury in his Answeare to Mr Thomas Cartwright in the defence of the Answeare to the Admonition pag. 742. 'T is merit why Iesus is the name aboue euery name of God not to adde an higher degree to Gods essence or to his eslentiall glory but to make it manifestly knowne in which name God wil be most gloryfied by his Triumphant and Militant Church and by his Enemies taken captiue and made the Perpetuall Prisoners of Hell Vpon S. Matth. 11. ver 27. on these words No man hath seene the father but the sonne c. S. Ambrose writes thus Plus dix it defilio quam de Patre non quod plus habet quam habet Pater sed quod ne minus esse videatur lib. 2. de spititu Sancto cap. 12. There the text sayth more of the Sonne than of the Father not because the Sonne hath more Authority than the Father but because the sonne should not seeme to be inferiour to the Father At Philip. 2. Merit is cause why Iesus is the greatest name of God propos'd to vs to worship And the reason is very infallible For seeing that God only in the name of Iesus would humble himselfe and suffer shame and rebuke therefore in the same name he is and wil be to the worlds end most of all magnified He wil be more magnified in his name Iesus than in any other Title For no other name of his but Iesus suffered shame reproofe death and Hell Swearing dishonours God Idolatry more but God hanged on a tree this is the great curse the most shamfull dishonouring of Iesus Yet thus Iesus redeemed vs from the curse of the law Gal. 3. 13. He was crucified in the flesh 2. Cor. 13 verse 4. Iesus was slaine and hang'd on the Tree Actes 5. 30. Still 't is merit why Iesus is exalted why his name is aboue every name God hath then rewarded Iesus and he requires our duty to bow at his name and so acknowledg that his name Iesus is aboue euery name that he hath God hath rewarded Iesus freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath freely giuen him his name Iesus to be the name aboue euery name He being dead in body God rais'd him from death He did not suffer his holy one to see corruption When the humanity could not helpe it selfe then God did and rais'd Iesus to honour There is the gift aboue every gift Iesus his hands were enabled to receaue the gift was put into his hands and he hath honour so freely giuen him aboue all honour Accepit vt homo quod habebat vt deus His Manhood did receaue and his Godhead did conferre the gift I adde his humbled Godhead did receaue his manifested greatest Exaltation When Iesus his humanity was dead the high Exaltation was a gift and because Iesus did lay downe his life the Exaltation is also a reward Gratia vnionis because Iesus is the most Excellent Person that died therefore hee was rewarded with transcendent honour thus Iesus is the Exalted name aboue every name In this name Iesus are ioyn'd togeather Gods glory and our safety therefore God estemes of his name Iesus aboue all other his names so B. Andrewes Iesus is Gods only most deseruing name and then by proportion of Iustice Iesus is his only name aboue euery name God made choyce of this name aboue all his names that we might accordingly esteeme of him that esteem'd it aboue all only for our sakes This is the only name by which we are saued Act. 4. 12. The learned and Right Reuerend B. Andrewes sayth very remarkeably and solidly that the name of Iesus is
The everlasting Father for he is the resurrection and the life restoring the dead The Prince of peace for he hath reconciled God and sinners The blessed For he is all glory The only Potentate for he is the only cōmanding Lord. Emmanuel the only begottē sonne of God The King of kings all Creatures are his subjects The Lord of Lords for all are his servants He is the head of the Church for the Church is his body which he makes to liue to moue and to be in essence Is Iesus so great a governour and commander and hath he humbled himselfe to saue sinners and will some refuse to bow at the name of Iesus being therevnto commanded Are our knees bless'd our heads our soules and bodies because Iesus died the death of the Crosse And shall not we honour Iesus with all manner of honour internall and externall Imperious ingratitude The bowing of the outward man is a lesser duty then bowing of the inward man He then that will not performe the lesser may very well bee suspected for neglecting the greater duty He that is so stiffe in the knee and so heady in the hat is masterles at the heart Iesus is no Master no Lord no King ouer such These are the men whom no Lord must controll psal 12. These will rather breake than bow Away with such vnsufferable contumacy Objection 6. Here is vnderstood Lord only Lord to be the name aboue euery name which runnes in the Genitiue case And every tongue shall confesse that Iesus is the Lord and this is the opinion of the ancient and moderne Commentators on this Text and Iesus is the Genitiue case which denotes the person of Iesus Solution This Genitiue case-argument is answer'd at the 2 argument concerning the letrer of the text That Lord is the only name here vnderstood is twise disputed before in this Question at a fourthly fiftly But let Mr Prinne note whether this proposition be true Iesus is the Lord and being graunted to be true let him say if he can which is the nomen significans which is the subiect of the proposition if Iesus be not And 't is certaine that Iesus is the highest personall name for merit That King of Kings and Lord of Lords are his titles of honour and that every knee must not bow to the titles of Honour but to the most Renown'd Person and so not at those names but at this proper personall name once revil'd For only Iesus is the Finis cui the personall end of bowing Here note that Master Prinne hath sayde all this to contradict Iesus the Personal End for whose honours sake we bow at his name Iesus in time of diuine seruice for rewards or titles of honour receaue not honour for they are honours giuen Now in that which followes he would make his private friends belieue that he will teach the reall meaning of the text or else he hath forgotten himselfe this being a Question concerning the meaning of Philip 2. different from the literall meaning which is a part of the letter if the letter hath any signification And I belieue that he is on the literall meaning here at this part of his Appendix For there are tres species three kindes of the dictionall or literall meaning this is true metaphysically according to participation of essence though the vulgar division Entis rationis in scripturis of the written word of God be literall and figuratiue These are the three species 1. is grammaticall 2. is rhetoricall whereof metaphoricall is a part 3. is logicall Only metaphoricall bowing at the name of Iesus He sayth is vnderstood at Philip 2 10. This dispute beginnes at a Secondly which hath no reference to a First place expressed in the Appendix This is to dispute sine capite without an head But is bowing at the name of Iesus metaphoricall figuratiue and so dictionall Certainely 't is reall for 't is essentiall a reall subordination of the knee to a religious heart in the state of grace and in the time of glory euery knee spirituall and corporeall shall really bow Besides this reall essence Bowing at the name of Iesus depends on reall causes The 1. is Gods command which requires the Church to bow for all knees are commanded which are the knees of things in heaven of things in the earth c then bowing c. is lawfull The 2. is Iesus his merit which is the Holy Ghosts reason and 't is a necessary reason because 't is iust that Iesus bee rewarded with all honour and therefore with knee-honour The 3. is the loue and honour and glory of Iesus which we owe to him this is the end of bowing which makes it commendable Master Prinne then must be followed in his owne way that essentiall and demonstratiue arguments may overtake him and binde him to his good behauiour because he sayth that this bowing at the name of Iesus is metaphoricall But our knees are not metaphoricall but substances corporeall organicall and obedient He sayth that bowing c. is one and the same in all creatures and yet all haue not knees alike He sayth that bowing c. is subiection of all creatures to Iesus at the last day only at the last day But our Church doth now testify that Iesus is the Lord now in the time of grace with bowing of the knee and is this a sinne against any law of God Obstante Prinne this is a duty of the text Objection 7. This kind of bowing in Philip 2. 10. is metaphoricall For 't is not the externall Ciuill Reverence which is due only to man Gen. 19 2. 33 6 7. c. 2ly this bowing is not diuine worship or Adoration which is due only to God Gen. 18 2. 24 26 48. 3ly nor is it praier which we performe with bended knees Psal 95. 6. Eph 3. 14. For the Deuills the damned and Infidels doe not adore nor pray to Iesus But this bowing is the bowing of all things Philip 2. 10. of all things in Heauen and Earth and vnder the Earth And what can that be but the subiection of creatures to Christ at the last day aboue whom he is exalted The last day is only the time when Philip 2. 10. shal be literally fulfilled Therefore 't is only that Subiection therefore 't is a metaphoricall bowing Solution This Argument is 5th argument of the letter of the text twise a fourthly in this Question But here note that this bowing at the name of Iesus now Questioned is externall diuine worship in our Church 't is adoration and now Master Prinne may know what kinde of bowing bowing at the name of Iesus is There is adoration inward and outward at Esay 45 23. at Rom 14. 11. Esay 45. is not vnderstood of bowing at the last day for there the text teacheth Gods people to forsake Idols and bow or giue worship to him But when not till the last day Rom 14. 10. teacheth that we must all stand before Gods