honoured St Aug in his 14. lib. de Trinitate as I remember calls the three Persons Relatiuam naturam Gods relatiue nature St Hierome in his exposition of the Creede calls the three Persons tres proprietates three relatiue properties of God And t is graunted by Protestant Papist and Puritan that the three persons are not three substances but three Relatiue Modalities of one and the same Infinite and most Mercifull God And because in the Relation of a sonne he did humble himselfe to performe all and the extremest obedience for vs what shall hinder him to require our thankefull and most humble heart and knee-obedience cheifely to magnify his deity and humanity in the name of Iesus God made this Person lower then the Angells to Crowne him with glory and worship so the Psalmist Obiection 4. 'T is no harmelesse ceremony for this preferrs one name of Christs before another Solution 'T is true and yet this is not an vnlawfull disparity as 't is disputed in the 3 argument For Iesus is the name aboue every name The 3. Argument of the 2 Question doth not proue the contrary nor the Argument of Souereignty repeated 6 times in the 3. Question This reason of S. Paule must still be true because Iesus was so humble as that hee died the death of the Crosse therefore Iesus is thus exalted that at the name of Iesus c. Obiection 5. 'T is no harmeles Ceremony For this attributes more honour and dignitie to the Naked name than to the Person of Iesus Solution This argument is part of the first in this Assertion 't is the 2. of the 2. Assertion t is a fourth at the Metaphoricall sence 't is a part of the 2. argument of the 1 Question in Master Prinnes Appendix 't is at the 6 argument of the 3 Question and now 't is fiftly And t is not true that our Church doth Bow at the name Iesus and not to his person as it is answered already Obiection 6. 'T is no harmlesse Ceremony For to bow at the name of Iesus is to take Gods name in vaine For many doe ignorantly carelesly customarily and superficially for the most part cap and Bow without reverence c. of Iesus his person Solution Some then sinne against Iesus Ignorantly they doe worship only the fiue letters Therefore Master Prinne will not Bow the knee He will oppose his Mother the Church and his nourse the Vniversitie and which is worst of all the holy Ghost the teacher of all truth Here is a case worse then the worst case in Law and it must not goe on his side For the Evidence is plaine that our Church doth not take Gods name in vaine by bowing at the name of Iesus The Ascension-day is the appoynted time when our Church doth solemnely celebrate this part of the Apostles Creede Iesus ascended into Heauen Then publiquely and religiously wee teach with bended knees that Iesus is the Lord. And is this to take Gods name in vaine 8th Psalm ver 1. our Church affirmeth that Iesus is our Lord and Gouernour At the 2. ver that He is omnipotent in ordaining strength out of the mouth of Babes and sucklings for to still the Enemy and the Avenger In the 3 that He is our Creator I will consider the Heauens the workes of thy fingers c. At the 4 vers That He is the most mercifull God mindfull of vs in that he came to visit vs by Incarnation At 5. 6. 7. 8. 9. verses there is the exaltation the Crowning of him with glory and great worship The acknowledging that Iesus hath the Dominion of the workes of Gods hands That all things are put in subiection vnder his feete At the 15. Psalm we read in the Audience of all the Congregation that only he is the Deseruing Person to dwell in Heauen At Psal 21. That Iesus is our King our sauing King our Crowned King our Immortall King Invincible Victorious King At the 24. Psal That Iesus is our Triumphant King the King of Glory the Lord strong and mighty in Battell The Lord of Hosts the King of Glory At Psal 48 108. there our Church doth aboundantly reioyce in him our Powerfull and mercifull God The Chapters the Epistle and Gospell and the Collect for the Ascension-day are infallible rules that our Church doth not take the name of God in vaine but hath appoynted the services in and to the honour of our God and Saviour Iesus 4. Assertion Bowing at the name of Iesus is no orderly and Decent Ceremony Obiection 1. T is noe orderly and decent Ceremony For it confounds one duty with an other viz praying with Bowing Reading and bowing hearing and Bowing For many duties cannot be done togeather without Confusion Solution To rise vp from praying on the knee to Bow is a needles suppose for that Bowing at prayer is the greater Bowing at the name of Iesus for that doth invoke the Lord Iesus this doth but testifie that Iesus is the Lord. But to read and bow these are coordinate duties and so are to heare and bow one doth not confound the other for they are yoake-fellowes fellow-labowrers they doe enioy one the other in an vnanimous Concurrence A man doth heare and goe at the same time so he doth see and goe speake and goe read and goe A man doth heare and stand and then why not heare and bow Coordinate duties although they be many are all done togeather without confusion At the same time a man doth see with the eie heare with the eare tast smel handle without confusion every Coordinate Organ is able to exercise its office At the same time many subordinate duties may be done The first moueable doth moue all other spheares and they all doe moue from East to West in 24. howres So the heart serving God doth incline and agitate all inferiour parts to praise the Lord so that the knee doth bow and the tongue doth confesse that Iesus is the Lord both serue the Lord thus togeather Obiection 2. T is no orderly and decent Ceremony For this disturbs men in their devotion For devotion and bowing are severall distinct actions and they both require the whole Inward and outward man at once Therefore to bow and to be devout togeather destroy the Hoc agere the seriousnes which ought to be severall in devotion and Bowing because no man can serue two masters Solution The Inward man is the guide and Gouernour of the outward man in the state and in the able parctise of Grace He then is no regenerate man in whom there is so much contrariety as that his soule and his body agree not to worship the Lord Iesus If Puritans consist of such sullen oppositions their waies are confusion and their Hoc agere is nihil agere If their hearts and eares and knees be such great strangers as that when to pray fervently to heare attentiuely be at Church then to bow reverently is separated from hearing and praying and left
The devills are made to knowe already that Iesus is their Lord and governour Iesus hath trivmphed over them when he was nayl'd to the Crosse Coloss 2. 15. He led captiuity captiue Ephe. 4. And therefore the devills and the damned Reprobates knowe that they must be governed by Iesus their commanding Lord and that thus He is Iesus to them Objection 5. The name at which every knee must bow is aboue every name but this name Iesus is not aboue every name Solution This argument of Super-excellency is Mr Prinnes Thirdly last past and hauing lost himselfe in Methode he hath 4. arguments more to prooue that Iesus is not the name aboue every name And though this he can neuer prooue yet see his contradicting zeale how it talkes Objection 1. Iesus is not a name aboue Ioshua for he is Iesus Heb. 4. 8. Act. 7. 45. And Iesus the sonne of Sirach is Iesus Therefore Iesus is not the name aboue every name Solution Now Mr Prinne is runne away from the meaning of phil 2 5 6 7 8 9 10 or else let him say that either Ioshua or Iesus the sonne of Sirach is here vnderstood if he hath not digressed from this Text or that they are equall to exalted Iesus for the name is correspondent to the person signified in signification and merit But see a great difference This Iesus is God and man so the text Philip. 2 but they are not Gods but Creatures of this Iesus here vnderstood This Iesus had no Father of his humanitie Heb 7. but they were begotten of naturall Parents This Iesus not guiltie of any sinne committed by his owne Person died to saue sinners but they were sinners guiltie of sinne they had not continued Iesus if the Lord Iesus had not protected them This I sus is rewarded because hee died for sinners He is exalted magnified honoured aboue every other Iesus a good Christiā may easily know him because he puts his whole trust in him and therefore the Equiuocation of the name Iesus is not now ambiguous being so manifestly distinguished into persons knowne so much to differ Obiection 2. 3. Iesus is not the name aboue every name Secondly because Iesus is his name of Incarnation humiliation and debasement Thirdly because Iesus imports not vniuersal power and Souereignty of Christ over all Creatures Solution This Secondly is twise a First argument before twise Secondly This Thirdly is twise Thirdly in this question and once Fiftly So the one is disputed fiue times ouer and the other foure times A foolish woman vseth this prating Immethody a frequent repeating of the same thing verbum Sat sapienti A wise man is no Babbler Obiection 4 Iesus is not the name aboue every name for the scripture prefers other names before Iesus What names These his name and Title of Lord. 1. Tim. 1 1. Of King of Kings and Lord of Lords 1 Tim. 6. 15. So good authors say that those names are aboue the name of Iesus Solution This argument of Souereignty was disputed foure times before But still Iesus is the exalted name aboue every name Thus. Who is King of Kings and Lord of Lords Apte respondetur Iesus is King of Kings and Lord of Lords Revel 19. 1 Tim. 6 15. And that you may know that this is true see his name t is written on his thigh you will belieue your owne eies St Thomas did Ioh 20. and so must every St. P. B. N. C. Whatsoeuer his name be Iesus is exalted therefore Iesus his name is aboue every name read Philip. 2 without partiality If Mr W. Prinne were exalted aboue all Iustices of Peace hee would vndoubtedly belieue that W. Prinnes name is aboue the rest But it is against his stomack that Iesus exalted aboue every name that this name should be said and worshipped aboue every name Wilfulnesse is a masterlesse sinne Take this for a note that there is nomen exaltans vt Deus nomen quod est exaltatio vt Rex Regum nomen exaltatum vt Iesus There is Iesus his name which is his reward or his exaltation This name of his is King of kings and Lord of Lords God is his rewarding name And Iesus is his name which is rewarded exalted aboue every name and thus this proposition is true Iesus is the name aboue every name so the text All tongues must confesse that Iesus Christ is the Lord to the glory of God the Father And seeing all tongues must confesse what saith M. Prinne to this Hee hath fiue reasons to proue this first argument against the text He is not for the meaning of Philip. 2. 10. Obiection 1. The name aboue euery name is a name of Souereigne Power and Authority But Iesus is not a name of Souereigne Power and Authority c. Solution This Argument is fiue times disputed already Me thinks one argument once disputed is sufficient for one therefore I suppose Master Prinne had many priuate freinds to helpe him and euery one hath pawnde his life that this argument is vnanswearable and therefore it must be repeated on all the Puritans credits ioyntly to cry downe Philip 2 10. and the 18th Canon or else they shall not be the Masters of Israel But marke well this answeare Apte respondere ad Quaestionem factam per Quid Master Prinne did learne to be the rule to know an Essentiall Proposition Apte respondere ad Quaestionem factam per Cur sit it seemes he did not learne to be the Rule to know a Demonstratiue proposition Thus then let him learne why is Iesus his name exalted aboue euery name Apte Respondetur Because Iesus made himselfe of no reputation and tooke on him the shape of a seruant and was found in shape as a man hee humbled himselfe vnto the death of the Crosse Is this the cause why Iesus his name is aboue euery name The text sayth the same Thus Therefore God hath highly Exalted him and giuen him a name aboue euery name Philip. 2 9. Doth Master Prinne vnderstand A weake disputant to confute Bishop Andrewes Doctor Boyes Zanchius Master Hooker Master Adams Objection 1. Iesus did die to purchase the name aboue euery name So Act. 2. from the 32. to the 37. Solution Iesus then did deserue to bee King of Kings and Lord of Lords and so Iesus is King of Kings and Lord of Lords This is true and Master Prinne hath confessed this to bee truth He calles to witnesse that excellent full place Act 2. from the 32. to the 37. Iesus is now Exalted Therefore let all the House of Israel assuredly know that the same Iesus whom the Iewes crucified is both Lord and Christ Master Prinne then proues that Iesus is both Lord and Christ so here is Prinne an Anti-Prinne Obiection 3. The name a boue euery name doth fully expresse the deity and humanity of Christ But this name Iesus doth not fully expresse the deity and humanity of Christ For Iesus is not Lord by name and Lord is the name
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
Bishops Or els let any Anti-disciplinatian tell mee why St Peter taught at Act 1. from the 15. to the 23. vers that one of our Sauiours Disciples must be chosen into Iudas his place The Apostles did call Iesus Iesus and honoured him for their only Lord and Master after the resurrection S. Paule writes that he is the servant of the Lord Iesus in his Epistles so doth S. Peter and so S. Iames and S. Iude every Apostle is the seruant of Iesus Christ our Lord. And yet Iesus is not the exalted name among Non-Conformists but they cannot truely say that they are seruants of any higher Lord. And if they persist in their obstinacy they will prooue to be no servants of this Lord Iesus Obiection 3. The name aboue every name is the of Souereignty and glory But Iesus is not the name of Soureignty and glory for Iesus is the name written on the crosse over his head to shew the cause of his death Solution The psalmist saith that God will take the poore out of the dust set them with princes even with princes of his people As for example God did take Dauid from the sheepfold and made him the King of Israel Is not this true because Dauid was a poore shepheard Doe you belieue the 78 psal 32 The comparison holds Iesus was so execrable in the eies of Iewes that they did crucify him and hang him on a tree And Pilate wrot a title and put it on the crosse IESVS OF NAZARETH THE KING OF THE IEWES Ioh. 19. 19. What is Iesus therefore not the name of Souereingnety God hath highly exalted him giuen him a name aboue euery name Phil. 2. 9. 10. 11. Pilate the Iewes exalted Iesus his name with scorne God therefore hath Magnified his with the greatest honour thus Iesus is the name of Souereignety and glory Obiection 3 This is Mr Prinnes generall Thirdly and a confirmation of the former argument A patching disputant Thus then he The name aboue euery name is the name of the Kingdome Royalty Maiesty and vniuersall Dominion of Christ ouer Angels men and deuills Philip. 2 9. But Iesus is not the name of Kingdome Royalty Maiestie and vniversal Dominion of Christ ouer Angels men and Deuills For this name Iesus denotes only the Priesthood Heb 3. 9. 17. Heb. 3. 1. Heb. 4. 14. Heb. 6. 20. and so S. Bernard in his 15 sermon on the Canticles Solution Mr Prinne would adde this word only to Heb. 2. 3. 4. 6. c. to prooue that Iesus is only the High Priest But it is good for him to take heed that he adde not a word to alter the sense of holy scripture Reuel 22. 18. and St Bernard doth not say Iesus is not King of glorie in his 15 sermon on the Canticles an encouraging sermon of Salvation he is better skilled in modalities then to call a plaine simple positiue sense exclusiue which is to say because Heb 2 c teach that Iesus is our high Priest therefore Iesus is only our high Priest and not at all the Almightie King aboue vs not the great prophet before vs. But see Act. 3. 15 and then Iesus is not only the high Priest for there he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King or Prince of life See Luc. 24. 19. there he is a Prophet mightie in word in deede Esa 9. 6. 7. doth teach that he is God the Prince of peace and King These three offices were diversely manifested by him to the Church At the 6. cap of St Ioh. vers 15 then he would not be made a King A good note to teach him to be a Priest in all humility who is called by himselfe Seruus servorum When Pilate examined our B. Lord Iesus as one guilty of treason against Cesar then he would not manifest his Kings office His answere was most humble not like the command of a King but as he did exercise his office of a Prophet so he did manifest himselfe Thus to this end was I borne and for this cause came I into the world that I should beare witnes vnto the truth and my Kingdome is not of this world Ioh 18. 36. 37. His offring himselfe vp to bee the sacrifice for our sinnes did manifest Iesus to be our everlasting priest Heb 10. 12. But till after his resurrection did Iesus manifest himselfe to be the vniuersall Monarch Then he made it manifest to the Eleuen that all Power was giuen him in heaven and earth Matth. 28. Then St Iohn proclam'd his titles of honour King of kings and Lord of lords Revel 19 16 and at Philip. 2. 9 10 11. St Paule publisheth the honour which God hath giuen him A name aboue every name and the honour which every Creature ought to giue vnto his name This At the name of Iesus every knee shall how of things in heauen of things in the earth And is Iesus only a Priest then though he be the only high Priest Or is Iesus a Priest in the Quatenus of Iesus a king Where then be his three offices Or must Iesus a king be subject to Iesus a Priest Why then is he styl'd King of kings rather then Priest of priests Or must he be King who is Priest and so the successor of Melchisedeck in being King and Priest as he was Heb. 7 1 Iesus is both King and Priest Heb 7 but he hath no successor Let Papists and Puritans exactly consider the 23 and 24 verses of Heb. 7 and the Popes supremacy must evidently appeare to be nothing and the Puritans all equall to the Pope exalting themselues aboue the King must necessarily be lay'd in the dust Our Saviour hath made it plaine Luc. 22 that no Apostles should be so great men in authority as Kings when the Sonnes of Zebedee would haue been aboue their fellowes Objection 4. That is the name to be bowed at which every tongue shall confesse to be Iesus But every tongue cannot confesse Iesus to be Iesus For Iesus is no Iesus to Angels Heb. 2. 16. nor to devills Matth. 7. 22. 23. nor to damned spirits Rom. 9. 27. Solution Iesus is not a redeeming Iesus to Angels so Heb. 2. 16 but a confirming Iesus Eph. 1. 10 not a redeeming nor a confirming Iesus to devills but a Commanding Iesus Iesus casting out Devills Matth. 7. 22. 23. Iesus that hath damned spirits vnder him all things in subiection vnder his feete 1. Cor. 15. Zanchius saith that our Saviour is a confirming Iesus to good Angels for fiue reasons vpon 1 Chap. Ephe verse 10. pag. 19. And the exalted Iesus he is farre aboue all Principality Power Vertue Dominion and every name that is nam'd not only in this world but in the world to come Ephes 1. 21. And he hath put all things in subiection vnder his feete verse 22. The devills haue confess'd Iesus to be Iesus This is the Legions speech I knowe who thou art Iesus the Sonne of the most high Matth. 8. Mar. 5 Luc. 8
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