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
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
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
God If thou be the Sonne of God Come downe from the Crosse and we will belieue in the for this scorne to the death God made Iesus fairer than the sonnes of men this is St Augustins note on psal 103. By reason of his humility God exalted Iesus aboue the Angells To that purpose St Hierome writeth on Philip. 2. In extremis temporibus propter salutem nostram verus Deus factus verus Homo humiliauit seipsum ideo dicitur Exaltari non secundum verbi naturam sed secundum incarnationis mysterium D. Cyril Thesauri lib. 8. pag. 99. Because Iesus humbled himselfe therefore hee is exalted but not so as if his Godhead were made greater in essence or in the glory of his Maiesty than in the beginning but he being made man for vs and for our saluation hee wills and commands all Creatures to honour him most of all as he is Exalted Iesus The Heretique Eunomius can say that humility is a cause of his Exaltation and that by the Grace of vnion Iesus his humility did deserue Exaltation although he would not confesse that Iesus is God Crux triumphus erat S. Cypriā in expositione symboli Apostolorū The crosse was the cause of Iesus his Exaltation Quid humiliar◠An non vituperari an non accusari Calumnijs pet◠Quid vero Exaltari Nonne honorari Laudari in magna gloria esse D. Chrisost in Philip. 2. in morali Digressione Because Iesus was humbled suffering scornes false accusations c therefore he was Exalted with honour and praise and great glory These reuilings did cause Iesus his name which was giuen him at his natiuity to be a new name a new Exalted name but not so new as if Iesus was not before that time Iesus his imposed name but Exalted Iesus that name so much honoured was neuer impos'd on him till his Exaltation Postquam Crucem sustinuit Rursum Exaltatum dicit c. so the Acts of the Councell of Ephesus pag. 915. collected by Nicholinus First Iesus was crucified and then he was restored and Exalted Had Mr Prinne obseru'd this Connexion of humility and exaltation he might easily haue discerned that his arguments are nothing to the Purpose Mr Prinne obserues the humility of Iesus hee hath no regard of Iesus his Exaltation and therefore hee hath foure arguments more not much differing to prooue that Iesus is the name of our Sauiours humility Obiection 1. This name Iesus was giuen to our Sauiour principally in regard of his humiliation and passion Therefore Iesus is not his name of Exaltation Solution This name Iesus was principally giuen to our Saviour nay only this name was giuen him to vndergoe a Iust and holy Suretiship for vs. Matt. 1. Luc. 2. doe proue thus much that Iesus should saue his people from their sinnes and this Suretiship Iesus hath perform'd with all humility St Paule is witnesse Thus He made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man and was found in shape as a man He humbled himselfe and became obedient vnto the death euen the death of the Crosse Philip. 2. 6. 78 But what did God neuer intend to exalt the same Iesus Doth the Text say so Did God intend according to the Text neuer to reward him for his Supermeritorious obedience Mr Prinne is deceaued the same text hath conuicted him for an Ignoramus For the 9th verse sayth Wherefore God hath highly exalted him What is the meaning of Wherefore God hath highly exalted him This Because Iesus was obedient to the death euen the death of the Crosse therefore God hath highly exalted him and giuen him a name aboue euery name What name is that IESVS is that name How can you tell Thus At the name of Iesus euery knee shall bow Then we may see that Iesus is the name before a name of humility but now 't is the only exalted name of our Blessed Sauiour Iesus is not his name which doth exalt him Those names are titles of honour viz. King of Kings Lord of Lords Revel 19. 16. Head of the Church Ephe. 2. but Iesus is his exalted name his most honoured name The Lord Iesus was more vilified than all the Lords names therefore 't is most honoured highly exalted only this name Iesus so the most Reuerend Arch Bishop Doctor Whitgift the right Reuerend Bishop Andrewes Zanchius c. But negatur argumentum is sufficiēt answeare to so poore an argument For what Christian is he that doth not beleiue that he shal be glorified for the merits sake of Christ Iesus And then is not Iesus the name of Personall couenant with God exalted And being exalted 't is a new name new for honour though not new for letters This is Master Prinnes second arguments resolution But see how hee loues this argument hee alleageth three reasons moe Obiection 1. Iesus his proper name giuen him at his Incarnation is not his name of Exaltation But Iesus is his proper name giuen him at his Incarnation Matth. 1. Therefore Iesus is not his name of Exaltation Solution This Argument and the first according to the sense of the Text are the same and here is a false maior Some thing is supposed but nothing is prooued yet see what our Sauiour hath sayd in his owne cause 'T is our Sauiours humble petition Thus These words spake Iesus and lift vp his eies to heauen and sayd Father the houre is come Glorify thy Sonne Iohn 17. 1. Can any Christian say truely that God did not glorify Iesus his Sonne 'T is impossible Who then is glorifyed Apte respondetur Iesus the Sonne of God is glorifyed Demand at whose name euery knee shall bow Apte respondetur this answeere is the text At the name of Iesus euery knee shall bow Obiection 2. Iesus is the name of his passion so the Evangelists Iesus is the name of the very lowest degree of his humiliation Philip. 2. 8. Therefore Iesus is not the name aboue euery name Solution This doth not prooue that Iesus is not Iesus not exalted Iesus after his resurrection that Iesus was not made a new name by honours I haue so many witnesses to prooue that this name Iesus is a new name in honours after the resurrection as there are tongues in the world except Prinns tongue and his complices and one day They must beare witnesse For all tongues shall confesse that Iesus is the Lord Philip. 2. 11. Now demand who is the exalted Lord All tongues must confesse that Iesus is the exalted Lord the text is evident The Evangelists called him Iesus after the resurrection Iesus came and spake vnto them saying all power is giuen vnto me Math. 28. 18. He did rise vp Iesus Mar. 16. 9. After the resurrection Iesus blessed the Apostles Lue. 24. 36. Then Iesus ordained the Apostles to be the Preachers of the Gospell in all the world Ioh. 20. 22. 23. and the Lord Iesus gaue them missiue authority to be the Catholique
The everlasting Father for he is the resurrection and the life restoring the dead The Prince of peace for he hath reconciled God and sinners The blessed For he is all glory The only Potentate for he is the only cōmanding Lord. Emmanuel the only begottē sonne of God The King of kings all Creatures are his subjects The Lord of Lords for all are his servants He is the head of the Church for the Church is his body which he makes to liue to moue and to be in essence Is Iesus so great a governour and commander and hath he humbled himselfe to saue sinners and will some refuse to bow at the name of Iesus being therevnto commanded Are our knees bless'd our heads our soules and bodies because Iesus died the death of the Crosse And shall not we honour Iesus with all manner of honour internall and externall Imperious ingratitude The bowing of the outward man is a lesser duty then bowing of the inward man He then that will not performe the lesser may very well bee suspected for neglecting the greater duty He that is so stiffe in the knee and so heady in the hat is masterles at the heart Iesus is no Master no Lord no King ouer such These are the men whom no Lord must controll psal 12. These will rather breake than bow Away with such vnsufferable contumacy Objection 6. Here is vnderstood Lord only Lord to be the name aboue euery name which runnes in the Genitiue case And every tongue shall confesse that Iesus is the Lord and this is the opinion of the ancient and moderne Commentators on this Text and Iesus is the Genitiue case which denotes the person of Iesus Solution This Genitiue case-argument is answer'd at the 2 argument concerning the letrer of the text That Lord is the only name here vnderstood is twise disputed before in this Question at a fourthly fiftly But let Mr Prinne note whether this proposition be true Iesus is the Lord and being graunted to be true let him say if he can which is the nomen significans which is the subiect of the proposition if Iesus be not And 't is certaine that Iesus is the highest personall name for merit That King of Kings and Lord of Lords are his titles of honour and that every knee must not bow to the titles of Honour but to the most Renown'd Person and so not at those names but at this proper personall name once revil'd For only Iesus is the Finis cui the personall end of bowing Here note that Master Prinne hath sayde all this to contradict Iesus the Personal End for whose honours sake we bow at his name Iesus in time of diuine seruice for rewards or titles of honour receaue not honour for they are honours giuen Now in that which followes he would make his private friends belieue that he will teach the reall meaning of the text or else he hath forgotten himselfe this being a Question concerning the meaning of Philip 2. different from the literall meaning which is a part of the letter if the letter hath any signification And I belieue that he is on the literall meaning here at this part of his Appendix For there are tres species three kindes of the dictionall or literall meaning this is true metaphysically according to participation of essence though the vulgar division Entis rationis in scripturis of the written word of God be literall and figuratiue These are the three species 1. is grammaticall 2. is rhetoricall whereof metaphoricall is a part 3. is logicall Only metaphoricall bowing at the name of Iesus He sayth is vnderstood at Philip 2 10. This dispute beginnes at a Secondly which hath no reference to a First place expressed in the Appendix This is to dispute sine capite without an head But is bowing at the name of Iesus metaphoricall figuratiue and so dictionall Certainely 't is reall for 't is essentiall a reall subordination of the knee to a religious heart in the state of grace and in the time of glory euery knee spirituall and corporeall shall really bow Besides this reall essence Bowing at the name of Iesus depends on reall causes The 1. is Gods command which requires the Church to bow for all knees are commanded which are the knees of things in heaven of things in the earth c then bowing c. is lawfull The 2. is Iesus his merit which is the Holy Ghosts reason and 't is a necessary reason because 't is iust that Iesus bee rewarded with all honour and therefore with knee-honour The 3. is the loue and honour and glory of Iesus which we owe to him this is the end of bowing which makes it commendable Master Prinne then must be followed in his owne way that essentiall and demonstratiue arguments may overtake him and binde him to his good behauiour because he sayth that this bowing at the name of Iesus is metaphoricall But our knees are not metaphoricall but substances corporeall organicall and obedient He sayth that bowing c. is one and the same in all creatures and yet all haue not knees alike He sayth that bowing c. is subiection of all creatures to Iesus at the last day only at the last day But our Church doth now testify that Iesus is the Lord now in the time of grace with bowing of the knee and is this a sinne against any law of God Obstante Prinne this is a duty of the text Objection 7. This kind of bowing in Philip 2. 10. is metaphoricall For 't is not the externall Ciuill Reverence which is due only to man Gen. 19 2. 33 6 7. c. 2ly this bowing is not diuine worship or Adoration which is due only to God Gen. 18 2. 24 26 48. 3ly nor is it praier which we performe with bended knees Psal 95. 6. Eph 3. 14. For the Deuills the damned and Infidels doe not adore nor pray to Iesus But this bowing is the bowing of all things Philip 2. 10. of all things in Heauen and Earth and vnder the Earth And what can that be but the subiection of creatures to Christ at the last day aboue whom he is exalted The last day is only the time when Philip 2. 10. shal be literally fulfilled Therefore 't is only that Subiection therefore 't is a metaphoricall bowing Solution This Argument is 5th argument of the letter of the text twise a fourthly in this Question But here note that this bowing at the name of Iesus now Questioned is externall diuine worship in our Church 't is adoration and now Master Prinne may know what kinde of bowing bowing at the name of Iesus is There is adoration inward and outward at Esay 45 23. at Rom 14. 11. Esay 45. is not vnderstood of bowing at the last day for there the text teacheth Gods people to forsake Idols and bow or giue worship to him But when not till the last day Rom 14. 10. teacheth that we must all stand before Gods
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
words arbitrary ceremony D. Fulke doth commend it and misliketh the superstition at the name Iesus Yet neither he not Doctor Willet speake so fully to this bowing as they might haue done But I tell you and not I but Orthodoxe Bishop Andrewes that bowing at the name of Iesus is a necessary ceremony They that say that this bowing is arbitrary in actu elicito as a thing to be thought by any man for indifferent are to be Questioned and Censur'd for Church Rebelles But questionles 't is arbitrary actu imperato It seemed good to the Holy Ghost and to the Church to will and command this bowing at the name of Iesus 3 Assertion Bowing at the name of Iesus is not an harmelesse ceremony Obiection 1. T Is no harmelesse ceremony For it occasions much Idolatry in Papists and ignorant Protestants The Papists doe adore this name Iesus as they doe their Images Altars Hoasts Crosses and Crucifixes Ignorant Protestants doe worship the very naked name Iesus or else Ioshua Iustus or the sonne of Sirach and the Identity of the word Iesus deceaues the ignorant Protestant Solution Gods blessings doe occasion some men to bee couetous And therefore king David Prayed to the Lord thus Incline not my heart to couetousnesse Psal 119. Ioseph the Lords chosen servant occasioned his Brethren to sell him to the Ishmaelites Gen. 28. What then Should neither Gods blessing nor Ioseph be because evill men did abuse them This is strange doctrine Iesus his name occasions idolatry that is your Scandalum acceptum your peevish conceipt Must Iesus his name then bee had in no honour Must not the knee bow I deny that Prohibition Doe ignorant Protestants bow at the bare name Iesus Then they must be thus instructed that they bow ever hereafter in token that Iesus being despised by Iew and Gentile is Iesus exalted and acknowledged by our Church to be the King of Heauen and Earth Doe ignorant Protestants bow at the name of Iesus who is either Ioshua or Iustus or Iesus the sonne of Sirach I thinke in charity that no Protestant is so ignorant as to bow at the name of Iesus the sonne of Sirach For he is in the Apocrypha But who ever did heare of any man that bowed at the name of Iesus in the old Testament or Apochrypha And did any man bow at the name of Iesus who is Ioshuah at reading the new Testament or at the name of Iesus who is called Iustus Then let him learne these notes Iesus who is Ioshua is only at Act 7. 45. and at Heb 4. 8. And Iesus which is Iustus is read only at Coloss 4. 11. The 2 former scriptures are not so plaine as the last to know the Iesus there signified But remember that I haue put you and your Brethren in minde where you must forbeare to bow at the name of Iesus Doe Papists committ Idolatry with their Images Altars Crosses and Crucifixes This is Indirect Idolatry so much I haue obseru'd out of Bellarmines indirect worship of Images Direct Idolatry is a sinne against this law Thou shalt haue none other Gods but me To bow downe before Images Crucifixes c is a sinne against the second commandement For therein God hath forbidden such worship God wil be worshipped according to his owne methode and rule in spirit and truth Ioh 4. thus according to his owne Methode which is the methode of Grace and no otherwise he wil be worshipped therefore mans presuming worship must not be practised But the adoration of the Hoast is Idolatry 't is a giuing of the honour of the Creator vnto the Creature And Transubstantiation is a grosse sinne By a Popish conceipt it is a Confusion of Iesus his glory more Tyrannicall than the pulling of Iesus his skinne ouer his eares For Transubstantiation in termiuo a Quo is a seperation of Iesus his All-glorious Essence from his most glorious Inseperable Accidents And in termino ad quem 't is a confining Iesus vnder the superficies of an inches length and bredth or thereabouts in their sacrament with more than a 1000 parricular contradictions This is much like Master Prinns separating the name Iesus from the signified Iesus as if the name Iesus had no signification no sense because a Perverse Humorist thinks so ignorantly of vnlearned Protestants as if they did bow to the fiue letters Obiection 2. T is no harmlesse ceremony For it occasioneth much palpable superstition by bowing at the name of Iesus only and not at the name of God the Father God the Holy Ghost God Emmanuel Lord Iehouah Sauiour Sonne of God Lamb of God Christ Mediator c. All being Glorious Reuerend Holy Great c. Names deseruing as much Bowing as the name Iesus doth Solution This superstitious Argument is disputed in many arguments before at handling the scope of the text and there t is answeared that Iesus is in Essence and Power all these But here is so much repeating of the same thing as if Master Prinne were in loue with superstitious Tautology If that first Moue able be in his mouth his tongue can neuer stand still And why then is Iesus so much magnified Because Iesus exinanivit se did put of himselfe c. and God the Father is so well pleased herein that he hath made this bowing and this confession to be his Glory and Greatest delight Obiection 3. T is no harmlesse ceremony for it makes a disparity in the sacred Persons who are coeternall and coequall For the Sonne is aduanced aboue them Because his name Iesus is more honoured than theirs Solution This Argument is disputed before Master Prinne is a fraide of the text But was either the Father or the Holy Ghost so basely vsed as he Will He euer be talking and yet neuer speake to the Purpose Tell me what is the reason why Iesus is exalted and so much exalted that at the name of Iesus euery knee shall bow If He will be tongue tied now I will tell him the reason and I would to God that hee would vnderstand the text which sayth Because Iesus was so humble as that he died the death of the Crosse that cursed death Yet He will not Bow Why Truely then he should dishonour the Father the Holy Ghost yet the Father and the Holy Ghost are so willing that Iesus should be honoured with hat knee and heart that they teach and command that as Iesus was vilified with the knee for the Iewes bowed the knee and mocked him Matth. 27. 29. so the Church therefore must honour him with the knee and bow to their Almighty King Iesus Our Sauiour saith that He is in the Father and that the Father is in him and and therefore he tould Philip Ioh 14. 9 10. That He that had seene him had seene the Father also The three Persons are but one God in substance thus there is no disparity no superaduancing For the same Substance is Father Sonne and Holy Ghost who is thus reuerenced worshipped
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-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
Iudgment seat that he only is Iudge and therefore we must not Iudge one an other at the 11. vers that we worship him because he is the Lord. And Philip. 2. teacheth the merit of Iesus rewarded How that every kneeshall bow at the name of Iesus Therefore the Church hauing learned her duty that now Iesus is to bee acknowledged to be the King farre aboue all dominion Principality and Power she bowes the knee with all humity and reverence to manifest her bounden duty and to testify that it is Gods command that he be more honoured in the name of Iesus than in any other name of his This is the reason of vayling and bowing the knee at the exalted name Iesus 'T is easy to be deduc'd from Philip 2 and more than at Esay 45. and Rom 14 and therefore wee must bow more than is requir'd by these texts But how that can be see the vncouering of the Head and bowing of the knee not only at praier but at reading and preaching our faith which is in the Lord Iesus Philip 2. teacheth that we must be humble in the practice of grace and how we must be humble That we must bow at the name of Iesus That text teacheth the Philippians that all knees must bow And then ought not that Church and euery Church collect this doctrine That the knees of the Church vniuersall must bow at the name of Iesus Saint Paule did not teach the Philippians that they should not bow till the last day but his words are that they should be presently humble verse the 5. Neither did hee teach them that their knees were Angels knees which doe now bow in Heauen Revel 4 but that all things must bow their owne knees and therefore the militant Church must bow her knees at the name of the Lord Iesus The Diuils doe bow for they haue their bounds which they cannot passe It were answere sufficient to deny that all creatures bow in the same particular or proper way And that they must only bow at the last day the 15 scriptures which M. Prinne hath alleadged doe not proue Rom. 14 6 9 10 11 12. doe not teach that all creatures must only bow at the last day Nor Eph. 1 20 21 22. nor Revel 1 7. nor Revel 5. from ver 8 to the end of the chapter nor Revel 20 11. 12. 13. nor Matth. 28. 18. nor 1 Cor. 15. v. 24 25 27 28. nor Heb. 2. 7 8 nor 1 Pet. 3 22. nor Ioh. 17. 2 nor Acts 10. 36. nor Coloss 1. 17 18. nor 1 Cor. 8 5 6. nor Esay 45 22 23. nor Daniel 7. 14. Not one of these nor any other Scripture saith that the Church and all other creatures must bow at the name of the Lord Iesus only at the last day It is a common saying that a Puritan will not sweare and why he should falsify these 15 Scriptures no man can giue any Godly Christian reason And he hath not only falsified the Scriptures that all creatures shall bow at the name of Iesus only at the last day but also the Fathers and others These Clemens Alexandrinus Irenaeus Tertullian St Cyprian Origen Athanasius St Hilary Theophilus Antiochenus St Basill Nazianzen Greg. Nyssen S. Ambrose St Hierome St Cyrill of Hierusalem St Chrysostome St Augustine Theophilus Alexandrinus Primasius Sedulius Rhemigius Beda Haymo Anselme Theodoret Theophylact Oecumenius Paulus Orosius Leo Chrysologus Fulgentius St Damascen Isidor Hispalensis St Bernard Pope Caius Surius Iohn 2 Pope Synod of Francford vnder Adrian Alexander Alensis Aelredus Aquinas Peter Lombard Gorran Bruno Salmeron Estius Glossa Ordinaria Lyra Calvin Musculus Bullinger Marlorat Zanchius Gualter Olevian Beza Aretius Hyperius Hunnius Tyndall Dr Fulke Mr Cartwright and Dr Airay on Philip. 2. 10. Iunius Ferus Luther Konigstein Sarcerius Avenarius Matthaeus Chrytaeus D. Boyes Cutbert Tonstall B. Babington D. Whitaker Mr Perkins Mr Charke D. Willet here are 80 Authors aut eo circiter And is it not a shamelesse boldnesse to falsify so many a signe of a brasen face of an impudent Scribler He saith that bowing is only at the last day and that bowing at the name of Iesus is subiection but not adoration But Mr Prinnes Authors say that bowing at Philip. 2. is adoration so S. Hierome and Oecumenius in Phil. 2. Omnes hominem simul adorent in Deum assumptum and Primasius hath the same words wee must altogether adore the humanity of Iesus assum'd vnto his Godhead This Bowing is a figure intensae vehementis adorationis of that perfect and earnest adoration when Angells bow to Iesus D. Chrysost hom 32. in 1 Cor. 12. T is follicitae humillimae adorationis indicium Theophilus Alexandrinus in Epist. 2. Pascali in Bibliotheca Patrum 387. Margarinus Bowing c. is a token of a solicitous and most humble praier Adorabunt te in te orabunt so St Cyrill of Alexandria lib. 2. cap. 2. in Hesaiam this bowing is adoration and invocation Humilis subiectio adoratio so Sedulius in Philip t is subiection and adoration A bowing with invocation so Rhemigius In in vocatione nominis Iesu Haymo T is bowing in time of Prayer Evidens signum subiectionis humilitas veneratio so Anselme in Philip. 2. T is an evident signe of subiection humility and worship In hoc nomine deitatis tota adoratur maiestas Chrysologus ser 144. To bow at the name of Iesus is the adoration of the whole Maiesty of God because Iesus is the one and only God therefore wee must bow so Fulgentius in his 10 answere to the Arians obiection T is reverence so Peter Lombard T is reverence or adoration so Thomas Aquinas T is divine worship which by a synecdoche is called bowing with the knee so Salmeron T is the glory of Christians so St Bernard in his ser de passione Domini pag. 57. Obtemperare agnoscere adorare haecomnia genuum flexione hoc loco significantur Sic parte è contraria genua non flectere est aliquem non colere habere Deum Dominum so Avenarius de Christi exaltatione pag. 625. To bow is to obey acknowledge to worship Iesus not to bow is no worship nor hauing him for their Lord God T is reuerence which Angells and men ought to giue c. so Konigstein in Postilla in Dominica Palmarum So then according to the essence of Bowing t is not only subiection to Iesus at the last day Mr Prinnes Authors haue said this though M. Prinne saith that they teach bowing to be nothing but subiection at the last day 2 This bowing is inward and outward worship this St Hieromes notable full place teacheth although M. Prinnes marginall note doth seeme to proue the contrary These are his words Haec spiritualiter exponentes non statim iuxta literam orandi consuetudinem tollimus qua Deum genu posito suppliciter adoramus fixo in terram poplite magis quod ab â—oposcimus impetramus Legimus enim Paulum in littore sic