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
euery motion but of its owne The practice of grace is a good motion and the time thereof is good very well imployde to a good purpose to the honour of Iesus The practice of sinne is an ewill motion and its time is euill But those motions haue their owne times and so haue all things els vnder heauen Eccles 3. But I am sure that swearing and blaspheming haue noe appoynted times They and their times are forbidden and therefore away with such a blaspheming argument Things forbidden are vnlawfull for Christians at no time they must bee admitted But bowing at the name of Iesus is a commanded duty And because the Church hath seene the bâ—ffling of Catchpole Scripturists she hath namde the time of bowing at the name of Iesus The time is the time of diuine seruice so we read at the 18. Canon A very congruous time Euery commanded thing hath its commanded time and therefote bowing at the name of Iesus hath its commanded time proper to it selfe so exclusiue of all other times that only a religious time must be and is the time of bowing at the name of Iesus If Mr Prinne be such a Borrower or exchanger of times let him answeare this argument for his owne argumeÌ„ts sake Mr Prinne is M. Prinne at all times at all places If at all times therefore he was Mr Prinne before his father was borne for that time is time for that time is subordinate to one of the species of time And so he is a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiection 4 Every religious duty is vniversall either in respect of person time or place But bowing at the name of Iesus is not vniversall for person For the Popish Councell of Basil prescribes it only to Canonicall persons so Surius Concil Tom. 4 pag. 61. The councell of Seine or Sienna restraines it only to the same persons Concilium Senonense decreta morum Cap. 18. Surius Tom. 4. Pap. 741. The Synode of Augusta Anno Dom. 1548. Cap. 27. hath decreed that Ecclesiasticall persons shall bow at the name of Iesus and at the name of the B. Virgin Mary and at the mention of the body and blood of Christ Surius Tom. 4. Pag. 810. 2ly bowing at the name of Iesus is not an vniversall duty for time place For men bow not at all times Gregory the 10 one of the first Fathers of it restrains it to celebrating the Masse Sexti decretalia l. 2. T. 23. c. 2. The Councell of Basil restraines it to Canonicall houres in Cathedrall and Collegiate Churches In like manner the Councell of Seine The Synode of Augusta restraines it to Sermons and Masses M. Hooker confines bowing at the name of Iesus onely to the time of reading the Gospell Solution Here M. Prinne disputes against Protestants and Papists but being ignorant of Modalities De quibus non degustauit He erres vnsufferably in his reports For the Councell of Basil doth not prescribe bowing at the name of Iesus only to Canonicall persons These are the words Statuit igitur Sancta Synodus vt in cunctis Cathedralibus Collegiatis Ecclesiis c Cum nominatur gloriosum illud nomen Iesus in quo omne genu flectitur caelestium terrestrium infernorum omnes caput inclinent this is M. Prinnes note All Cathedrall and Collegiate Churches shall bow at the name of Iesus But M. Prinne where is your exclusiue tearme Onely You must plead A non est inventus That word Only is not in any Popish Councell Only they drinke the holy wine at Masse I meane the Popish Priests but that Only They shall bow at the name of Iesus No ProtestaÌ„t at any time as yet did iustly charge them with And what if the Synode of Augusta hath coÌ„maÌ„ded Papists to bow at the name of the B. Virgin Mary at the mentioÌ„ of the body blood of Christ what is that to this purpose That which is good in Austin the Popish Arch-bishop of Canterbury we imbrace and commend but that which is otherwise let it wither in the roote from whence it sprang so M. Mason lib. 2. cap. 4. of consecration of Bishops pag. 58. Our Church Gods holy name ever be blessed is purged from popish corruption the Lord Iesus preserue her from Imperious Puritans What hath our Church to doe with Popish religion Reade the 18. Article of our reformed Faith and so informe your vnderstanding in the name Iesus Once more let me tell M. Prinne that hee injur'd Pope Gregory the 10. His words are these Quod generaliter scribitur vt in nomine Iesu omne genu flectatur singuli singulariter implentes praecipue dum aguntur missarum sacra mysteria gloriosum illud nomen quandocunque recolitur flectant genua cordis sui quod vel capitis inclinatione testentur Here M. Prinnes quotation is Sexti Decretalia lib. 2. Tit. 23. cap. 2. But t is lib. 3. de Immunitate Ecclesiae c. Decet 6. Here Gregory the 10. commands all to bow at the name of Iesus and not only but chiefely at the Masse But that Gregory the 10 who liu'd in the yeare of the Lord. 1271. was one of the first Fathers of bowing at the name of Iesus this is fabulous a part of the Puritans Legend Had M. Prinne beene carefull to haue pervs'd Bishop Andrews his 9th Sermon on the Resurrection He had read these words No writer not of the Ancient on this place that I can finde saue he that turn'd all into Allegories but literally vnderstands it and likes well that we should actually bow pag. 476. there you may see Authorities that bowing at the name of Iesus did not begin at Gregory the 10 ths time St Cyrill the Bishop of Alexandria who liu'd in the yeare of the Lord 430. saith that the Church then did bow at the name of Iesus cap. 5. Thus numquid hominem communem nos vniuersuÌ„ coelum hactenus percolimus Absit Adoramus EmmanueleÌ„ c. Binius in his Coll of Councells Tom 1. ActoruÌ„ coÌ„ilij Ephesini oecumenici pag. 670. we bow at the name of Emmanuel because he being the sonne of God tooke on him our nature died by his owne power did rise againe and so made vs the conquerors of death And who is Emmauel but Iesus To this purpose Athanasius who liued 326. yeares after Christ writeth Ideo adorauit quia vidit suum opificem Architectumque in carne consistere Et in nomine Iesu omne genu Flectebatur et in posterum flectetur In his Epistle to Adelphius pag. 69. Therefore the Church did bow doth and shall bow at the name of Iesus because she hath doth and shall behold by faith Iesus in our flesh Flectebatur the Church then did bow at the name of Iesus before that time of Athanasius Thus then t is plaine that Gregory the 10. was not one of the first Fathers of bowing at the name of Iesus Concerning Mr. Hooker he saith that we chieflly bow at the name of
of the deity of Christ Psal 110. 1. Act. 2. 32. c. Solution Iesus is both God and man This is the 2. Article of the Primitiue faith and of our Reformed faith The Arians deny that Iesus is God nomine re The Manichees and others deny that Iesus is man But if Master Prinne will not belieue our Churches faith let him learne of the good theife that was hang'd on the Crosse who then prayed thus to Iesus Lord remember me when thou comest into thy kingdome Luc. 23. 42. And how was Iesus then Lord to the theife but according to the Godhead Thus the theife called Iesus Lord and according to the Godhead Iesus answear'd the theife This day Thou shalt be with me in Paradise Obiection 4. The name aboue euery name hath reference to all to Deuills to the damned But Iesus is not Iesus to them Solution This Fourthly is a Fourthly before a fourth reason of Master Prinnes second Argument that Iesus is not the name intended at Philip. 2. 10. and there you may see that Iesus is exalted aboue all and the Commanding Iesus of Devils and Reprobats although he be not a sauing Iesus to them Obiection 5. Every tongue shall confesse that Iesus is the Lord. Therefore Lord is the name in the Text and so say all Orthodoxe Interpreters c. but Bishop Andrewes Solution That Lord is the name aboue euery name is the General Argument of these fiue last reasons very oft repeated a signe of much violence But moderately let Master Prinne demand according to Philip. 2. 11. Who is the Lord And the text will answeare him that every tongue shall confesse that Iesus is the Lord. So 't is apparent that Master Prinne did neuer vnderstand Orthodoxe Bishop Andrewes nor other Orthodoxe Interpreters as hereafter you may read Obiection 2. After the Excellency of Iesus a superlatiue name being exalted aboue every name Master Prinne is come to a Secondly and sayth That this name The only begotten Sonne of God is the name aboue euery name Thus 'T is peculiar only to Christ Heb 1. 5. A name more Excellent than any name of men and Angels verse 4 5. declaratiuely giuen to the Person of Christ after his Resurrection Rom 1 4. And therefore Theophylact Anselme Musculus Aretius and others say that this is the name aboue every name Solution That Iesus is the one and only begotten Sonne of God 't is the text begotten before all worlds 't is the Councell of Nice Greater in dignity and nature than men and Angells 't is Heb 1. and whether He were not declared to be the only begotten sonne of God till after his Resurrection aske the Holy Ghost at Matth 3 vlt. Ioh 3 16. In Essence and Person The only begotten Sonne of God is the greate name But still only Iesus is the greatest deserving name vpon the Couenant of Circumcision and Baptisme and therefore Iesus is the only Exalted name aboue every name That at the name of Iesus every knee shall bow In this sense Theophylact c. doe not deny but Iesus is the name aboue every name Non maior humiliatio nec maior exaltatio fieri potest so Anselme on Philip 2. Iesus is exalted aboue all because he was more humble than all the world Iesus is exalted to be King of Heauen and Earth so Musculus on Philip. 2. And so Aretius on Matth 28. Why Because Iesus died for our sinnes Therefore Iesus is the name aboue euery name so Theophylact So Master Prinne is deceau'd in his owne Aurhors Obiection 3. These arguments taken from the compare of Iesus his seuerall Attributes are disputed in the 3. argument of the letter of the text Yet the daring Attributist cannot choose but come to repetitions Thus Emmanuel is the name aboue euery name For this signifies Iesus to be God equall to the Father and the Holy Ghost to be God with vs to vs and in our nature And this then is the name in substance aboue every name Solution Then Emmanuel is in substance our Sauiours Greatest name Without question Emmanuel signifies the greatest Substance in the world which is God and God incarnate The Holy Ghost is witnes Matth. 1. 23. But which was Iesus his name most Reviled and exalted and therefore aboue euery name In that Relatiue sense Master Prinne is silent And yet that is the meaning of Philip. 2. That therefore Iesus is exalted aboue euery personal deserving name because his person was most dishonoured in the name of Iesus Master Prinne might haue learned this note of learned Bishop Andrewes if he had in him True Christian humility to follow so worthy a Guyde whose note it is that all the Fathers except Origen vpon Philip. 2. say that Iesus his most deseruing humility is the cause why Iesus is exalted aboue every name and that so much as that at the name of Iesus every knee shall bow and on chap. 2. of Saint Luke and Rom 14. there Origen sayth that we must Bow at the name of Iesus because he was humble Obiection 4. Intercessor is the name which Iesus hath gained since his exaltation to sit on his Fathers Right hand intercede for vs 1. Tim 2 5. Therefore this is the name aboue euery name Solution By baptisme Iesus was bound to bee our Intercessor to fulfill all righteousnesse Matth 3. And he still liueth to make Intercession for vs by his prayers Heb 7 23 24. This then is the doctrine of that text That Iesus is the All Glorius Priest a glorified Intercessor In this world he was the gracious Intercessor the deseruing Mediator and therefore he is now preferred to be the glorious Intercessor This argumēt smels of Popery For Iesus our high Priest as intercessor is not Souereigne Lord of the Church Triumphant and militant but Iesus as King of kings and Lord of Lords at whose exalted name Iesus every knee shall bow This is that Iesus whom the 4 Beasts cease not to worship day and night saying Holy holy holy Lord God Almighty which was which is and which is to come Before whome the 23 Elders fall downe and worship and cast their Crownes before his Throne Revel 4. 8. 9. 10. This is He to whom the kings of the earth shall bring their glory and honour Revel 21. 24. Yet the Puritans suppose his name Iesus to be but a nominal consisting of fiue letters What pretending simple ones are these and yet they are very malitious to accuse our Church for worshipping this bare Articulate Iesus as if they were the fiue letters to whom we bow and whom we confesse to be the Lord. Objection 5. The highest name is supremacy But Iesus is not supremacy The head of the Church is supremacy Ephes 1. 20. 21. Solution Iesus is head of the Church Ephes 1 20 21. He is supreame commander a supremacy aboue heauen and earth Iesus is called Wonderfull in his works Counsellor in the lawes of heauen The mighty God in his Omnipotence
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