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
not to the sound or syllables of his name Solution This Argument is Mr Prinnes 2 Argument at the first Question and the 4 in the last Question And let Mr Prinne learne that bowing at the name of Iesus hath relation to a sacred Ordinance and this is diuine seruice then only we bow and relation to a religious duty which is the Hearts worshipping of Iesus the inward bowing and relation immediately to the Person of Iesus for he is the Immediate finis cui the exalted Lord for whose Honours sake we bow Independent relation what learned word is that Independent Master Prinne saith that bowing at the name of Iesus hath immediate Independent relation to the very person of Christ Relation is a mutuall dependence if it be essentiall and bowing at the name of Iesus is dependent on the very Person of Iesus there it rests as in its Center or Personal End 2 Assertion The arguments which are produced to proue it to be a necessary or laudable ceremonie doe directly proue it to be no ceremonie but a divine worship or Adoration peculiar vnto Christ as God Objection 1. Bishop Andrewes Doctor Boyes Master Adams and Master Widdowes c. haue disputed the very letters and syllables of Philip. 2. 10 to proue bowing at the name of Iesus to be a necessary or laudable ceremony but this argument proues it to be a duty incident to the very name and Person of Iesus therefore 't is no naked arbitrary Ceremony Solution Here obserue that Master Prinne hath contradicted the diuision of his first argument at the first Question For there Bishop Andrewes and Master Adams are the Teachers as he saith that bowing at the name of Iesus is a duty of the text and here againe He sayth that Doctor Boyes and Master Widdowes doe teach that bowing at the name of Iesus is an indifferent harmelesse Ceremony Quo teneam vultum mutantem Protea Nodo In my first answeare there is Bishop Andrewes M. Adams c. Tenet which Master Prinne did falsify And there is Dr Boyes and Giles Widdowes c. assertion all opposite to the intruding Diuine But see a contradiction in this argument D. r Boyes c. proue bowing at the name of Iesus to be a necessary or laudable ceremony so Master Prinne but they hold that 't is a naked arbitrary ceremony so Master Prinne As if necessary were not opposite to indifferent and laudable were not more excellent than a bare Arbitrary ceremony Obiection 2 This bowing at the name of Iesus is to the person of Christ therefore t is not idolatry to bow at the name of Iesus From this argument Mr Prinne concluds that the bowing at the name of Iesus is no bare arbitrary ceremony because t is done to the person of Christ Solution And I say that 't is no arbitrary ceremony because 't is expresse Scripture so say all Orthodoxe divines B. Andrewes Dr Boyes Mr Adams Zanchius c. And therefore t is a necessary ceremony commanded by God himselfe and for Puritanicall contempt which now despiseth this ceremony our Church hath ordained the 18th Canon to reforme the wilfull and ignorant Obiection 3. This is a forg'd reason why Christians bow at the name of Iesus This To iustify testify and proclaime the deity of Christ against Arians Iewes and Infidells that deny it No ancient Father euer said that this is true nor Councell c. Solution Here Mr Prinne doth accuse Zanchius Mr Hooker and Dr Boyes of forgery But hee is very grossely mistaken though he hath disputed this argument before at the first question and first argument For Athanasius contra Arianos orat 2. and in his Epistle to his brother Adelphius doth teach that wee must bow to testify that Iesus is God The councell of Ephesus consisting of 200 Fathers saith the same against Nestorius Athanasius answereth the Arians that disputed that Iesus is not God because he died the death of the crosse Phil. 2. 8. Thus That Iesus was put to death in the flesh and the humanity exalted now he must be honoured with this honour At the name of Iesus every knee shall bow Nunc in posteris for euer The Fathers before quoted say the same Againe there is not the same reason why wee should bow at the name of the Holy Ghost though Heretiques haue denied that he is God as there is why we should bow at the name of Iesus for the text saith because Iesus died the death of the Crosse therefore every knee shall bow so Iesus was really more really despised then the Holy Ghost and a long time before Macedonius was an Heretique And why we bow at the name Iesus rather then at any other of his names T is answered at the 3 argument of the 2 question Objection 4. This reason of justifying testifying and proclaiming the deity of Iesus against the Arians c. ceaseth to be a reason because none doe openly deny the deity of Iesus as these Arians Solution The Turkes deny Iesus to be God so doe the Iewes who are not converted and other infidells divillish Apostats And the Puritans are no friends to Iesus differ not much from Arians and Nestorians in expounding of this text His name Iesus was not aboue every name with these neither is it the highest name with them Iesus was most disgraced in this name Iesus but what is that to Puritans they will worship him nothing the more for that So then there is cause and shall be cause why we must maintaine bowing to the Worlds end When Iesus shall come to iudgement shall he find all faithfull that are then aliue Obiection 5. If this bowing be so great as that every knee must bow then this bowing is the greatest of bowings then 't is a divine worship proper to Christ then 't is no humane Constitution which man can prescribe then 't is no arbitrary ceremony Solution This bowing is so great as the Text saith all knees shall bow at the name of Iesus And in a divine manner with reference to Iesus both God and man all knees at divine service doe bow The bowers at Iesus his name doe loue him aboue all things accordingly they doe bow at his name Thus this bowing is aboue all other bowings This is a bowing proper to God in mans nature first vilified now exalted and t is only due to Iesus as hee is exalted King of Kings and Lord of Lords It is beyond the spheare of man to be the author of this adoration but the Church hath power to reforme the neglect of this bowing at the name of Iesus Hence the Church hath instituted the 18 Canon to that purpose Obiection 6. This bowing at the name of Iesus is not arbitrary for many are vrged to vse it others are questioned for oppugning and censur'd But Mr Hooker Dr Fulke and Mr Willet say that this Ceremony is arbitrary Solution Master Hooker sayth that bowing at the name of Iesus is harmlesse He vseth not the
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