over all the world Psal 95. Sonne of God signifies Iesus in his eternall generation before all worlds Ioh. 8. Lambe of God signifies Iesus the eternall sacrifice Ioh. 1. Emmanuel signifies Iesus incarnate and so God with vs. Matth. 1. God signifies Iesus his providence Iehouah his infinite incomprehensible omnipotent essence which is the Godhead All these names doe thus signifie Iesus But was any name of God so abus'd as this name Iesus was Signification is not the cause why Iesus is the name aboue every name But the cause is because God was most of all vilified in this name When his person was tyed in covenant to God to be our Surety to fullfill the law and to die for our sinnes Matth. 1 Luc. 2. Matth. 3. Then the world did hate him Iohn Chap 6. 7. 8. 9. Then he was called Coniurer and Beelzebub his familiar So St Hierome St Ambrose St Chrysostome and St Augustine This willfull abuse being the sinne against the Holy Ghost Mar. 3. Was a vilifiing of Iesus The Scribes and Pharises did so persequute him as the Puritans doe now neglect his name They kill'd the Prince of life Act. 3. Because Iesus God and man the saving surety of the Church was thus dishonoured more in the name of Iesus then in any other name therefore we must bow rather at the name of Iesus then at any other name of God Gods will is that his Church shall honour him in that name most of all in which he was most of all dishonoured by the world The letter of the text is thus so Bishop Andrews out of St Augustine Humana natura res humilis est ipsa quoque exaltari intelligitur Nunquam de verbo Dei tale quid in scripturis invenies nisi secundum quod factum est caro habitauit in nobis D. Cyril Thesauri lib. 8. pag 99. Because Iesus did humble himselfe in our nature therefore his humbled name Iesus is exalted and is become the Greatest name of God Deificauit quod induerat Athanasius Contra Arianos Orat. 2ª pag. 101. Iesus is honoured in his Deifying and Deified nature so honoured with double honour at least in a double māner with the same vndivided honour we adore the divinity and humanity of Iesus so the Councell of Ephesus as Binius Crabb and Nicolinus haue obserued in their collections of Councells And this is an honour aboue every honour For as Iesus is God so he is the highest and his honour aboue all honour But yet this text saith more that Iesus is the greatest name of God the greatest in desert and now the greatest in Reward in the glory of essence the three persons are coequall but not in the glory of merit or rewarded humilitie which is proper to the second person If Mr Prinne would haue disputed according to the letter of this Text obedience and therefore the exaltation of Iesus must necessarily haue bin his argument But his letters are in otherscriptures in 1 Tim. 2. 5. Luc. 2. 12. Math. 1. 16. c. This is bafling not disputing Obiection 4. The letter of the text is that Every knee shall bow But the litterall Expositors doe bow their heads and vayle their hats Therefore they obserue not the letter of the text Solution Wee must giue Iesus all the honour that we can Our hat vayl'd and the bowing of our head are more honour than Puritans giue to the Lord Iesus Their hats are nailed to their heads when Iesus is nam'de shewing noe more manners and reverence then children in vnderstanding which want discretion The truth is that we should be vncouered in the house of the Lord 1. Cor. 11. 4. 5. 7. 'T is thus at the 18th Canon of our Church But because the canon saith it therefore the Non-Conformist is a contradictist The hat and head knee-worship are to litle And I would to God that they might be reformed who will not bow that with punishment if Admonition shall not prevaile My reason is no man dares put on his hat in his Maiesties Chāber of presence signifying thereby the honour due to so great a Prince And therefore a Christian should be afraid much more to put on his hat in Gods house For this is the place of Gods presence his cheifest place of his honour amongst vs where he is worshipped with holy worship where his Ambassadors deliuer his Embassage where his Priests Sacrifice their owne and the Militant Churches prayers and the Lords supper to reconcile vs to God offended with our daily sinnes All should bee bare For Iesus is the Greatest Prince in all the world the King of Kings and the Lord of Lords 1. Tim. 6. 15. The practise of some Puritans is to sit bare in the Church not so much for reuerence to be done to God as to obscure their neglect of the name of Iesus I pray God giue them more grace and more wit Obiection If euery knee must bow at the name of Iesus of things in heauen and of things in the Earth and things vnder the Earth Then there is one kinde of bowing in all things viz. the bowing with the knee But this cannot be For Angells Deuills and soules departed haue no knees Solution At 148. psalme all things are commanded to praise the Lord viz Angells sunne and moone the heauens the waters vnder the heauens the Dragons and all deepes fire and hayle c. Must all these creatures then praise the Lord in one and the same manner or rather according to that ability which God hath giuen to euery creature The Angells praise God in their kinde singing their Halleluiahs Apocalyp 19. The sunne and the moone praise God in an other manner in running their Courses c. psal 19. Euery thing in his owne way doth praise the Lord. It is thus in bowing at the name of Iesus The Angells and Saints in heauen doe bow at the name of Iesus as it becometh them who liue in the state of glory and the Militant Church doth bow as they ought which liue in the state of grace so farre forth as they cōforme their will to God The Deuills Reprobates bow as stubborne Prisoners The Puritans grant that Angells and soules departed and Deuills shall confesse that Iesus is the Lord. But what tongues haue they if they haue no knees They haue tongues so St Paule 1. Cor. 13. Analogicall tongues so BP Andrewes And so they haue analogicall knees which the Schoolemen call potentiam obedientialem power for to obey But what if Angells haue but similitudinary knees yet they bow better than we are able Let vs not prate but pray that we may imitate the good Angells in their perfect serving of God saying Thy will be done in Earth as it is in Heauen As for the Deuills and stubborne Men they must bow A greater weight than the Wydowes Almes shall bringe them downe on their knees Whether Bowing at the Name of IESVS be a Duty according to the Meaning of the Text HVMILITAS
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
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
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
or intombed as well for his purpose as these If he would make this evasion that he saith not that bowing shall be only at the last but only principally at the last day he hath shewed himselfe to be a fighter with the aier and his disputations to bee vaine and Idle for that is not the thing in Question but whether bowing be a duty according to the meaning of the text whether now in the time of Grace we must bow at the name of Iesus These are his Propositions comparing bowing of Grace with the bowing of Glory 1 THat bowing of the Church is an actuall Corporall bowing peculiar to men who haue knees to bow But this bowing in the text is metaphoricall which Angels Spirits and men yeeld to Christ Reply Doe Angells bow metaphorically Surely they bow and shall bow actually For they bow spiritually really they doe in deede exercise potentiam obedientialem their obedientiall Bowing Power in a super-morall perfection And if actuall Corporall bowing be peculiar vnto men why then shall not they bow their corporall organicall knees God commands every creature to bow those knees which he hath Shall man make answeare the Angells haue noe corporall knees and therefore men will not bow their knees Is this a good answeare doe you thinke It can neuer please God For God requiring according to that which a man hath will not be mocked 1 That Bowing of the Church is adoration This in the text is Subiection Reply Adoration in the state of grace is a subiection or els to to adore were not a bowing and so Christians should be noe worshippers of God And who are they but knee-bound Hypocrites None els are so vnreverent 3 That bowing of the Church is only a bowing of liuing men This of Angells Deuils and foules departed That only of Christians in the Church This both of Christians in and of Infidels Iewes Pagans out of the Church That only of some few Christians and they for â—â—e most part Papists c. This of all Reply The time of Grace is not to be compar'd with the time of Glory comparatione aequiparentiae at the last day The number of them which shall then bow is greater by many thousands But doth this inferre that there shal be no bowing at the name of Iesus but only then Shall Grace be vnreuerent and not bow Credat Iudaeus Apella Who but an Infidel will belieue that false supposition Master Prinne saith that bowing at the name of Iesus is the practise of Papists ignorant superstitious Persans that 't is a new coyned duty But our Church doth bow at the name of Iesus to testify that Iesus Christ is the Lord the glory of God the Father and let this direct the ignorant and reforme the Papist and Puritan Is this new-coynd seruice 'T is so ancient as Saint Paules Epistle to the Philippians For that is the ground precept of Bowing 4 That bowing of the Church is only at the name This is to the Person Reply This is so true as if Iesus were not the name of Iesus or not vnderstood and acknowledged to be the name of that King of Kings 5 That bowing of the Church is not ioyned with this confession Iesus is the Lord. This bowing is ioyned Reply The bowing at the name of Iesus is an implicit Confession that Iesus is the Lord so B. Andrewes And I aduise all well beloueing Christians to belieue the 18 Canon of our Church rather then all Prinnes then all the Non-conformists at what place soever For the Canon teacheth that bowing at the name of Iesus is a testifying or confessing that Iesus is the Lord. Me thinkes that the regenerate if learned doe know that holy worship hath so necessary dependence on Grace that the contrariety and contradiction of mans will must not make a professed change of and a diverting from pious worship and religious perseuerance Iesus hath and doth alway performe his part of covenant He is alwaies mercifull And the regenerate must performe his part of Gods couenant He must depend on the cause on the author of habituall and actuall grace in applying imploying himselfe in all religious obedience too and for the Lord Iesus For quifecit te sine te non vult servare te sine te he that made thee without thee will not saue thee if thou be disobedient Iesus is thy head and shall thy peeuish will separate thee from Iesus His Church then must excommunicate thee and extra eccle siam non est salus out of the Church there is no saluation and which is that Church Read learned B. Mortons booke entituled The Grand Imposture of the Church of Rome a booke which no Iesuite nor Iesuiticall Colledge can confute Whether bowing at the name of Iesus be an indifferent harmelesse and decent ceremony CEremonies of State I commend to Heralds at Armes and their adherents Morall ceremonies an vncouered head a curteous speech a bended body and knee let the Moralist take to signify his curteous heart wishing all happinesse to the person saluted c. Nor may I here speake of every outward signe for the signes which did signify Christ to come were the Iewes Typicall ceremonies and they are abolished And the signes which doe signify Iesus dead for sinnes are the two Sacraments nor are these signes of Christs death within the letters of this question The Ceremony here to be discussed is the Ecclesiasticall ceremony which I define thus An ecclesiasticall ceremony is a decent and orderly signe of the Regenerats or Churches signified duty Every Church-ceremony is a signe For compare a morall ceremony with a morall substantiall duty and then t is but a resemblance Compare a morall ceremony with a Christian internall morall duty signified and 't is but a â—â—gne which must be decent Thus morally signifying a comely correspondence to the duty signifyed And this signe must be orderly an orderly signe according to rule and methode The rule must be the scripture or some rational rule not contrary to scripture The methode must be perfect the reason of the Author without exception There must be no confusion but a certaine and perspicuous signification There must not be ouer-many nor to few ceremonies but a conuenient number their signification must be apposite to the purpose which is religion Some decent orderly fignes are vniuersall ordain'd for the whole Church These are either expresse scripture as imposition of hands Heb 6 2 Acts 8 17 The 2 Is a man vncovered in the Church at praier and Sermon 1. of Cor. 11. 4. 7. the third is loud musicall instruments Psal hence Organes and Bells are vsed in the Church 4. Bowing at the name of Iesus Phil. 2. 10. and many such like These are necessary ceremonies because they signify the substantiall internall duty of the Catholique Church Other ceremonies are necessarily deducted from Scripture The first the ring in marriage is deduced from Mat. 19. ver 4. 5. 6. from this principle Man and
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
at home the outward man is not subordinate to the inward the soule and bodie are contraries Are bowing and devotion distinct actions cannot they agree togeather This bowing is externall adoratiō and so it depends on and necessarily is subordinate to vnto inward devotion They cannot be separated distinctly for devotion is in bowing and exercising and bending the knee What is that which doth essentially virtually and effectually read pray and bow but faith radically in the heart and the same faith manifested in the tongue speaking and in the knee Bowing And then what great difference what distinction haue the inward and outward actions but a Primarily for the inward action in the heart belieuing and a Secondarily for the outward action in the tongues expression and in the knees orderly and decent signification that Iesus is the Lord at whose name every knee c. The members of mans body serue to helpe one another in their seuerall actions The head cannot say to the feete I haue no neede of you nor can the feete say to the head I haue no neede of thee c. 1. Cor. 12. In the hoc agere in the most serious worke they helpe one another Therefore the heart in devotion and the knee in subiection must not be spared at bowing at the name of Iesus a true and divine seruice Here is no seruing of two Masters but of one For Iesus is the fame yeasterday to day and ever Heb. 13. 8. But yet so ignorant Mr Prinne is that he knowes not the difference betweene subordination and contrary opposition Master Prinnes opinion is that Bowing at the name of Iesus is a meere Popish Invention to Iustify the worshipping of Images Crosses Crucifixes Hoasts Reliques and Idolized Altars This he saith is a practise much in vse of late among some Romanizing Protestants yet he hopes that shame may turne the hearts of the zealous Teachers of bowing at the name of Iesus and Altar-Geniculations that they will forbeare thus to bow till they can produce better Authority then yet they haue alleaged Reply And what better profe then the Text that wee must bow at the name of Iesus God commands this bowing Thus. 1 All knees commanded to bow at the name of Iesus must bow at the name of Iesus The Churches knees are commanded to bow at the name of Iesus Therefore the Churches knees must bow at the name of Iesus The maior is a divine axiome so worthy for truth that all Christians must belieue it The minor is the Text. Thus All knees are commanded to bow at the name of Iesus and the Churches knees are included in all knees True saith Mr Prinne at the last day all knees shall bow but our knees must not bow at time of Divine service which I refell Thus A time to bow is the time of Grace Thus 2 The time of Grace to confesse that Iesus is the Lord is the Militant Churches time to Bow at the name of Iesus The time of Divine service is the time of grace to confesse that Iesus is the Lord. Therefore the time of Divine service is the Militant Churches time to bow as the name of Iesus The Maior and Minor propositions are diuine axiomes And Master Prinne saith that then is the time of bowing when the tongue must confesse that Iesus is the Lord. 3 Argument From the end of bowing To testify that Iesus is the Lord is lawfull and necessary at time of divine seruice To bow at the name of Iesus is to testify that Iesus is the Lord so the 18th Canon Therefore to bow at the name of Iesus is lawfull and necessary at time of diuine seruice 4 Argument From the latitude of our duty All Religious Church-honour is to be giuen to Iesus in time of divine seruice Bowing at the name of Iesus is religious Church-honour Therefore bowing at the name of Iesus is to be giuen to Iesus in time of diuine seruice It is adoration so the Fathers and Master Prinne at his compares 5 Argument From the intent of St Paules exhortation To be humble is necessary at time of divine seruice To bow at the name of Iesus is to be humble Therefore to bow at the name of Iesus is necessary at time of diuine seruice St Paule teacheth humility at the 5th verse 6 Argument Is a demonstration 1 There is the cause Iesus by dying deseru'd bowing of the knee at his name 2 There is the effect which is bowing the knee 3 There is the subiect which is the Church Thus Where Iesus deseru'd by his death bowing of the knee at the name of Iesus there must be bowing of the knee at the name of Iesus In the Church Iesus deserued by his death that there should be bowing of the knee at the name of Iesus Therefore in the Church there must be bowing the knee at the name of Iesus But is not the death of Iesus worthy of knee-honour Heard-hearted Blasphemy 7 Argument From Gods gift Whatsoeuer God hath giuen to Iesus we acknowledge to be due vnto him To bow at the name of Iesus in time of diuine seruice God hath giuen Iesus Therefore to bow at the name of Iesus in time of diuine seruice wee must acknowledge to be due to him The Minor is true For God hath giuen Iesus all Power and therefore the Church must honour Iesus with internall and externall honour 8 Argument From the proportion of Iesus his merit Iesus deserued grace for the whole man therefore grace in euery part of man must serue Iesus therefore the regenerates mans knee must bow to Iesus in the time of grace 9 Argument This proposition is true of corporall and spirituall knees At the name of Iesus every knee shall bow therefore Iesus is the name at which the Churches knees must bow And now you may know evidently that Iesus is the name at which euery knee must bow whether they be knees of the regenerate or of the glorified And let Master Prinne be ashamed of his fighting against Iesus and his Church This is his folly he hath dishonoured Iesus and so the king the Vice-Gerent of the Lord Iesus And is he not affrayde Concerning the Turning of Communion-Tables into Altars That is contrary to the Scripture Mar. 14. 18. Luc 22. 21. But why should not we bow towards the Holy Communion-Table though it be neither scripture nor canon to bind vs thus to bow yet an orderly decent ceremony may and ought to be admitted into the Church so our Church teacheth There is sufficient reason why we should bow towards or at the Holy Comunion-table For we must bow at his Maiesties Chaire of State this is a knowne truth and the King is Iesus his Deputie in his Dominions The Chaire of State of the Lord Iesus his cheifest place of presence in our Church is the Holy Communion-table and therfore we may bow thereat without Idolatry to testify thereby the honour that belongs to the Almighty King Seeing Iesus is the
saving king our king of glory we should bow there which is the signe of rhe place where he was most despised dishonoured and crucified So we shall be good souldiers of the Lord Iesus stout warriers against our Saviours mortall Adversaries even in our very gesture And now Mr. Prinne assuredly know that Reverent and orthodoxly learned Bishop Andrewes Dr Boyes Mr Hooker Zanchius were no Romanizing Protestants and that Mr Adams and Giles Widdowes doe truly and resolutely hould all our Churches tenents of faith in the 39 Articles of Gods Holy worship in the common praier-booke and Ecclesiasticall obedience in the Canons 141. which no Puritan will endure because he is a kind of stiffe Iesuit in his opinion and practise His and the Papists ends are all one though their waies to their ends doe differ so much as the scripture bafled and the Church corrupted And now let Mr Prinne and his private freinds forbeare to dispute against the 18th Canon for t is the rule of Reformation to cause the renewing of Bowing at the name of Iesus where 't is neglected Let them not denie that Philip 2. is the fundamentall precept to teach Christians to bow humbly reverently when Iesus is named at divine service for St Paule thereby did teach the Philippians a duty due to Iesus which he calls bowing with the knee Mr Prinnes Authors call that bowinw adoration an inward and outward adoration deserued by the lowly humility of Iesus and giuen by the Father Mr Prinne doth belieue the scripture 'T is well if in the proper sence The Canon he belieues Well if he did and his owne Authors for shame these he cannot deny Then let him his freinds bow at the name of Iesus propter meritū praemium because the obedience of Iesus is rewarded with this degree of glory which is a name aboue every name and therefore it is to bee honored with the knees of Grace and Glory Mr Prinne vnderstand for you owe knee-obedience to the Lord Iesus or els He is not the commanding and deseruing Master of the knee You compell me to call you according to your exposition of Philip. 2. 10. the Allegoricall Origen of these daies your knees are turn'd metaphors and you similitudo hominis the shadow or likenes of a man and so your bowing at the name of Iesus is Metaphoricall Vnthankfull divinity Heartles knee Ill disposed ignorance Because you are so wilfull in defence of your error I dare you to dispute face to face in the Schooles c. that you may no longer trouble the Church for the writing violence of a Schismatique is impudent and endles It is certaine that you are more will than intellect therefore your submission to Iesus to his Vice-Gerent the King and to the Church may become you well If you dare not dispute and will not conforme then write no more for shame FINIS ERRATA PAg. 1. read Rhapsody for Ropsody p 1. r. Schismatical for Shismaticall p. 1. r. which for with are c. p. 4. r. dilemma for delemma p. 4. r. peculiar for perculiar p. 17. r. reference for reuerence p. 19. r. euill for ewill p. 20. r. genu for genus p. 20. r. flectitur for flectiter p. 21. r. concilii for conilii p. 21. r. Emmanuel for Emmavel p. 21 r. and for annd p. 26. r. literally for litterally p. 28. r. vt ei coelestia for coelestia c. p. 39. r. reference for reverence p. 53. r. interpreters for interpreter p. 54. r. come for ome p. 59. humility for humity p. 62. r. poplite for polite p. 65. r. Orosius for Orotius p. 73. r. must not for mustn ot p. 80. termino for termiuo CErtaine others there be whereof M. Prinne hath admonished me which I correct thus Docter Willets Century for the Magdeburgians p. 16. Read Caluin at the 9. verse quoting the Sorbonists but not at the 10. p. 16. SEing that he is so quick sighted to see the Mote in mine eie When he hath perused my booke he shall finde cause to take the beame out of his owne eie He can neuer satisfy his priuate friends seeing he hath falfified 36. texts of scriptures and 120. and more particular places of Interpreters as it appeares by my 6. reasons at the examination of his owne Authers