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
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
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
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
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
THE LAWLESSE KNEELESSE SCHISMATICALL PVRITAN OR A CONFVTATION OF THE AVTHOR OF AN APPENDIX concerning bowing at the name of Iesus WRITTEN By GILES WIDDOWES Rector of St MARTINS Church in Oxford and late fellow of Oriell Colledge 1 COR. 14. 37. If any man thinke himselfe to be a Prophet or spirituall let him acknowledge that the things that I write vnto you are the commandements of the Lord. Printed at Oxford for the Author 1631. TO MY MVCH HONOVRED PATRON ENDYMION PORTER Esquire and one of his Maiesties Bed-chamber salvation long life happinesse in the Lord Iesus SIR YOVR noble intents and ancient Reall fauours towards me ought to be honoured with millions of thanks And so thankfull I am as t is possible for me so farre beneath your worth in termes of requitall I here present you with the first fruits of my Autumne-vintage with the best grape that ever was pressed into wine The vine wheron it grows is the true vine and the cup of saluation is the benefit which it brings to the worthy receauer This makes glad the heart of man it cheares vp the drooping soule recreats the spirits quickeneth the senses and raiseth vp the whole man to the highest pitch of happines And now giue me leaue plainely to commend vnto you the subiect it selfe or rather the Lord and Master of my ensuing labours which is this vine this grape and this wine soprecious so excellent so everlastingly sauing T is Iesus the Author of saluation that 's his name aboue all names at the mention whereof S. Bernard in his 15. sermon on the Canticles was rapt into admiration St Hierome and other of the Fathers and ancient Christians of the Primitiue Church into amazement and adoration And well they might for there is none other meanes vnder heauen to attaine to salvation this saues from the strength of death from the pit of hell from the tyranny of the Devill But being dishonoured by a disgracefull pen I am not asham'd to confesse that Iesus is the Lord in the despight of his enemies with heart and knee and pen and am likewise bold to commend this Apologetique or schole-defence of mine to your courteous acceptance in token of my oblig'd thankfullnes And thus till God shall adde a greater blessing to my studies now and ever I rest Yours at my hearty praiers GILES WIDDOWES To the True Protestant Reader A Confused Ropsody of vaine Idle conceipts this is the Authors of the Appendix Benevolence wherewith he hath rewarded me for writing the Shismatical Puritan I aimde at the conformity of the Factious Brethren that Gods name might bee glorified by our Church through the godly practice of Christian vnity I assure Mr Prinne If he bee the Author that Causidicants should be better Subiects to God and to his Immediate Vicegerēt in these Churches the King than to be Prime defenders of Breaking the peace of Orthodoxe Reformed Religion But 't is now as our B. Lord and Sauiour hath prophecied There must be offences Math. 18th but woe vnto the man by whom they Come Ver. 7. And there must be heresies that they with are approoued may be knowne 1. Cor. 11 19. There shal be false Teachers which shall priuily bring in damnable Heresies denying the Lord that bought them 2. Pet. 2. 1. There must be offences heresies false Teachers There must be and are false Teachers But yet here is one comfort in so great a misery The False Teachers are not more learned than Mr Ignoramus a young scholler a stranger to Metaphysicall Diuinitie For his bold Censure of my Schismatical Puritan I shall quickly prooue that therein he proou'd himselfe to be very vnlearned Or els without the helpe of a Conventicle he might haue giuen a better Censure For the Preface the Identity of a Puritan that is not confus'd but an infallible and a perspicuous knowledge concerning the Schismatique so that a man may but read and know what kind of Puritan I vnderstand For the Equivocates the good and euill Puritan being distinguished The Equiuocant the Puritan hath lost his amazing ambiguity and then there is noe Pulchrum digito monstrari dicier Hic est Noe man will admire him for an holy godly and religious Professor The boyes in the streete may poynt with their finger which is the Honest and which is the dissembling Puritan Secondly my definition of a fallacious Puritan is not confus'd but so perfect so distinct so true so intelligible as an Essentiall definition ought to be There is the Genus Quid What a Puritan is A Protestant There is the essentialis differentia Qualis what manner a Protestant a Puritan is A Non-conformist Thirdly the ten kinds of Puritans this diuision is essentiall For there are ten seuerall Puritanieties by which one kind of Puritan distinctly differs from an other as you may read in my Preface And my Sermon is not confus'd 1. The Command 2. The things Commanded 3. The obseruing of the things Commanded 4. The manner How are without ambiguity according to the rules of explication and confirmation Thus my booke is not confus'd And vaine and Idle it is not For the end thereof is necessary viz The Reformation of non-Conformists to the glory of God and Preservation of his Church This I intended though Mr Prinne doth shut his eies and will not see a truth manifestly visible And a Rapsodie t is none no song no composure of a song no singing of a song And I would to God that there were noe canting tunes among the Factious The truth is that the Essentialls Essentiats c. and their modalities haue confoumded the fanatique Professor and overthrowen his Chaire and therefore he complaines of that confusion yet being vnwilling to forsake a Bafling Profession to the Eie of the world He brags that my Schismatical Puritan is vaine and idle It seemes that the Professor will neuer reforme or els why is a book written against Bowing at the name of Iesus an Appendix a leane too a similitude of the Howse buylt vpon the sands Confus'd vaine and Idle stuffe I le assure you that this is very Confus'd For whereas Mr Prinne should first haue distinguish'd the name Iesus to have begotten infallible knowledge in the Reader He contrarily striues to teach that the name Iesus is so ambiguos that sometimes t is not vnderstood It is strange that a Pretender to learning should rather teach stumbling at a word to cause confusion then encourage seekers after actuall knowledg to diue into the profound instructions of the wise or else the distinction of the Right reverend and learned Bp. Andrewes concerning the name Iesus might haue satisfied any rationall capacity Secondly Mr. Prinne is not confus'd only at handling the name Iesus but in his materia Circa quam in the substance of his booke For he hath no explication of dutie towards Iesus which he ought to haue had if he will proue ad partes that Bowing at the name of Iesus is no duty of
the text and he hath no explication of the severall kinds of Ceremonies which he ought to haue had for his private friends sake that they might vnderstand how that no ceremony is a duty of the text Certainely a necessary an vniuersall ceremony is a duty of the text as a thing considered bowing at the name of Iesus is both a dutie and Ceremony sed formaliter for seuerall respects as it t is a ceremony t is not a duty as t is a dutie t is non ceremony as you shall learne hereafter He is not only confus'd in handling the name Iesus and in the substance of Appendix but also in his Method Let an vnderstanding man obserue his manner of dispute and hee cannot but affirme that he is altogether vnworthy to teach or to contradict the Learned and Conforming Professors of of our Church His method is neither essentiall nor demonstratiue and then it 's not necessary Ti 's fit that it be knowne what it is It is a Delemma whose two generall parts are grosse mistaks First he chargeth Bishop Andrewes Mr. Adams the Sorbonists and Rhemists that they teach that bowing at the name of Iesus is nothing els but a duty of the text The opposition of the 2 parts doth warrāt me thus to write Then He saith that Zanchius Mr Hooker Dr. Boyes and Mr. Widdowes defend this assertion that bowing at the name of Iesus is but an indifferent innocent harmeles Ceremony yet all these Bishop Andrewes c. Zanchius c. doe teach that bowing at the name of Iesus is both a duty and Ceremony which how this can be he is not able to vnderstand He is so ignorant that he cannot tell whether all things haue their perculiar times Hence it is that he confounds the time of divine seruice with the time of swearing and blaspheming with any sinfull time when Iesus is named He hath not learned the difference betweene a categoricall and an exclusiue sense and therefoer he is not a sham'd to inferre because the Councell of Basil enjoyned Canonicall persons to bowe at the name of Iesus therefore only they did bowe at the name of Iesus He is so wilfull in his opinion that he denies in the despight of the Councell of Nice and Ephesus that either Primitiue Church or any Reformed Church ought to bowe at the name of Iesus He perceiues not that in or at the time when Iesus is named every knee shall bow are promiseuosly read So it seemes that he is not a Grammarian Notwithstanding all this ignorāce he so earnestly disputs as if he would talke him selfe out of breath or else what meanes his zealous Tautologie The argument of Souereignty is disputed six times at handling the meaneing of the text The argument of preferring one name of Iesus before another is repeated 8 times six times in the third question twise in the fourth The Arg of bowing only to the name Iesus and not to the persō is disputed six times The argument of preferring one person of the deity before the other is twise disputed The argument that Iesus is the name only of Incarnatiō c. is disputed 5 times That Iesus is not Iesus to the Deuils c. is disputed at rhe second and third Question That bowing is only Metaphoricall is disputed foure times That Lord is the name aboue every name disputed thrise The metaphoricall sence of bowing he hath separated from the letter of of the text and makes that to be the only manner of bowing at the name of Iesus Philip. 2. 10. But he must Vnderstand that there is a reall bowing and more morall then to be only metaphoricall as it appeares at the end of his arguments answear'd concerning the meaning of the text where he hath confounded an exclusiue with a compar'd sence Thus bowing at the last day c. is the only principall and therefore t' is the only bowing at the name of Iesus hence he hath falsified 15. scriptures many primitiue fathers others the nūber of them is but fourescore Istos modos dicēdi Per se per accidēs those naturall accidentall manner of speeches he confounds Thus some doe abuse Bowing at the name of Iesus as papists Ignorant Protestants Therefore t is no harmeles ceremony And he is so decent so trimme in his arguments cōcerning the decency of bowing that he confounds Coordination and Subordination with contrarie opposition Thus Bowing with the heart and bowing with the knee which are subordinate doe differ therefore they are so contrary as two contrary masters To read bow to heare and bow c are Coordinate duties yet these with him are so contrarie as that they cannot be done together without confusion Now behold the strang learning of a monstrous learned Immethodist Is he not rare for dispurations being so ignorant of modalities Is he not excellent to teach our Chutch being so braue a Babe in vnderstanding Againe his Appendix is vaine and Idle For in what the holy Ghost doth seriously cōmend Iesus that he neglects to remember The Holy Ghosts reason why all knees shall bow at the name of Iesus is because Iesus tooke on him our nature and then did so humbly demeane himselfe that he died the death of the Crosse to saue his Enemies Ro. 5. 8. For this cause God honored Iesus so much that he commands every knee to bow at his name This is the scope of the text and then is not Mr. Prinne vaine and idle in his conceipt to suppose argumenrs to contradict the good iust meaning of the Holy Ghost who is that True teacher that God is the Iust rewarder of Iesus his the greatest Humility Is it not vaine and an idle conceipt for to thinke better of Mr Prinns arguments to cause no Bowing at Iesus his name then of the Holy Ghosts dictate which is Iesus his merit revealed to be and Gods Exaltation of Iesus the causes why every knee shall bow at the name of Iesus It is vaine and idle to fight against God this is the opinion of Gamaliel a Dr. of the law Act. 5. 34. 35. 36. 37. 38. 39. yet so vaine and so idle the younger Lawier is that he would rather that his arguments should be beliued then the most credible truth of the Holy Ghost Here is a strange oppositiō A Christian may and ought verily to beleiue that a man should not dare thus to dispute against the Holy Ghost What may be thought to be the cause that a man should grow so bold as to question the Holy Ghost for his doctrine Certainely the mystery of iniquitie is working a new worke Thus. If this name Iesus were disrespected not so publiquely magnified as t is by the outward mans Bowing in or at the time of divine service then doubtles the Pure Holy doctrine and discipline of Elect Geneua shall be taught every where to reforme this Church of Great Britaine Doe but dishonour the head of the Church and then regenerate Geneuaters shall
gouerne the church the King the Realmes nay Iesus himselfe If obiection be made that the most Reuerend Arch Bishop Cranmer the Right Reuerend Bishop Ridley Father Latimer and other learned and Holy Martyrs were burned into ashes for their constant profession of the doctrine and discipline of this reformed Church Answeare must be made that the Holy Mother Geneua hath better doctrine and discipline then Cranmer Ridley and Latimer ever knew The doctrine and displine of faithfull Geneua are all substance they are all gold Oh if that Religion were here administred euery presbyter shall be greater than a Monarch and euery Iustice of peace aboue the Presbyter And were not this an Excellent Reformation when the Children of the Church her Subordinate Members shal be made such Transcendent Princes A daring phantastique superstition The Honour of Iesus exalted farre aboue all Heauens must be nullified to make Schismaticall Puritans Kings Imperious Holines See a strange wonder here is Lucifer-like pride in deede The Deuills were cast out of Heauen Esay 14. 14. for their pride because they would not belieue in the Sonne of God the Confirming Mediator of Angells so the Schoolemen And shall sly Professors then be spared seeing they will not Bow at the name of Iesus which is a signe that they doe not belieue in the Redeeming Sauiour If a Lawieâ— shall industriously write against the law is it credible that He is a Religious Obseruer or a lawfull Professor of the law Where is the good Conscience the Necessary Subiect of the higher Powers mentioned at Rom. 13. 5 This stands at the Barre and alleageth Gods Heauenly law All knees shall bow at the name of Iesus and t is baffled with an Outery A Reformation A Reformation To bow at the name of Iesus is Superstition To bow at the name of Iesus is Superstition The good Conscience desireth a pacificall dispute but the violence of aspiring Spirites will not endure to feare the truth therefore I desire the Christian Reader to obserue the plea of a good conscience Thus The tie of Gods law and of the Kings lawes deriu'd from Gods is Obligatory to binde all good Subiects vnto Obedience First the text binds all Christians in faith to belieue and in manners to Bow at the name of Iesus which I haue proou'd at handling this Question Whether Bowing at the name of Iesus be a duty of the text To second the text our dread Souereigne Lord the King hath foure lawes to humble his Subiects in faith and manners to Bow at the name of Iesus The first is the 20th article of our Reformed faith which is the Authority of the Church to ordaine Rites and Ceremonies whereof Bowing at the name of Iesus is one though it be commanded by God originally yet in application to reforme Non-conformists t is the Churches Canon Then by the Doctrine of our Reformed faith T is plaine that we must bow at the name of Iesus Because our Church-Authority hath decreed this Bowing as you see according to scripture The second is the 34 Article which is the Traditions of the Church and bowing at the name of Iesus being vniversal is more necessary then those being particular and express'd thus Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions of the Church c. ought to be rebuked openly that others may feare to doe the like as he that offendeth against the Common order of the Church and woundeth the Conscience of the weake Brethren Then t is plaine by the testimony of Orthodoxe faith that all must bow at the name of Iesus Sub paenâ publicae redargutionis vnder paine of open Rebuke The third law is the 6th Canon of our Church The words are these Whosoever shall here-after affirme that the Rites and Ceremonies of the Church of England by law Established are wicked Anti-Christian or superstitious or such as being Commanded by lawfull Authority men who are Zealously and godlily affected may not with any good conscience approue them vse them or as occasion requireth subscribe vnto them let him be excommunicated ipso sacto and not restored vntill he repents and publiquely revokes such his wicked errors Then by vertue of this Canon he that writes against Bowing at the name of Iesus should be taught better manners He should be deliuered to Satan by his Diocesan for to tame his fleshly and diuision-making faction in the Church to teach him and his priuate friends Canonicall obedience And t is very good reason so to doe for transgressing the 18th Canon which is the 4. law The words are these When in time of Diuine seruice the Lord Iesus shal be mentioned due and lowly Reverence shal be done by all persons present as it hath beene accustomed Testifying by these outward Ceremonies and Gestures their inward Humility Christian Resolution and due acknowledgment that the Lord Iesus Christ the True and Eternall sonne of God is the only Sauiour of the world in whom alone all the mercies Gracâ—s aâ—d promises of God to mankind for this life and the life to Come are fully and wholy Comprisâ—d And then is not he very worthily excommunicated that scornes to Bow at the name of Iesus sâ—ing the finâ—ll end thereof is to testify his Humble Cristianly Râ—solute aâ—d due acknowledgement of his faith that the Lord Iesus is the Sauing King of the Catholique Church And is this Christian Reader Idolatry to be cried downâ— To Bow at the name of Iesus is Idolatry To Bow at the name of Iesus is Idolatry Is this Religious Bowing to bee bâ—fled with an outery A Reformation A Reformation Vnreasonable Aniâ—als Wilfull Gainesaying Humonsts He that peremptorily and impenitently teacheth against this Revâ—rend Honorable Bowing at the name of Iesus â—oâ—es not the Lord Iesus and St. Paulâ— would haue such an obâ—â—inate sinner rewarded according to his great stomackâ— Thus If any man Loue not the Lord Iesus let him be Anathema Maranâ—atha 1. Cor 16. 22. Lâ—t him be accursed with a bitter curse with the Greater Excommunication I must not say that M. Prinâ—s heart doth not â—oâ—e the Lord Iesus only God is the sâ—archer out and the dâ—â—ceâ—ning 〈◊〉 of the secret court of conscâ—encâ— But t is very certâ—ine tâ—â—t M. â—rinns daring phansy hath most vnsuffâ—rably dishoâ—oâ—red the exalted the most honoured and the most gloriâ—â—s naâ—â— of Iesus His Appendix â—s wiâ—tnesse which is a contradictorious suppose Ignoratio Elenchi a â—aâ—e supposaâ—â—â— That bowing at the name of Iesus is nothing His suppositious prooffes to defend this Erroneous despightfull Hypothesis are two Thus bowing at the name of Iesus is neither a duty of the text nor an arbitrary harmelesse and decent Ceremonie If you will see Mr Prinne in full view of his colours you must obserue these foure questions First whether bowing at the name of Iesus be some thing Secondly whether bowing at the name of Iesus be a duty according to the letter of Phil. 2. 10 3ly whether bowing at
the name of Iesus be a dutie according to the Reall meaning of the text Fourthly whether Bowing at the name of Iesus be an Arbitrary Harmles and Decent Ceremony This is the substance of the appendix Here you shall see his Imperious Daring boldnes against our Church Difficile est Satyram non scribere Who can endure his High looke and his proud stomacke although t is true that neglect had beene answeare good enough for his confus'd matter and method for his vaine and idle suppositions yet the vnlearned may ouer-value his Anti-Iesus-Appendix But reason there is none why any one should regard such an irregular non-licet Missiue authoritie he hath none to teach for he is no publique Ecclesiasticall Priest and learned Iudicious charitie he hath none for learned and charitable faith will not breake the peace of established Religion of Religion established according to Canonicall scripture I would to God that he had taken counsell of his Colledg-moderator then friendly Suppression should haue buried this vntimely fruite But to what purpose is it to wish him good that wisheth so litle peace to the Church There is nothing to be done by me for him but to pray for him and confute his arguments that the weake in faith be not shaken nor troubled and that he be not in loue with his great sinne committed against the Lord his Church So let the stiffe-necked stiffe-kneede be made to know themselues to be but men but erroneous men and that Iesus is the Lord at whose name their knees must bow now in the time of grace I pray God giue all them that loue the Lord Iesus so much pietie as that they ever worship him not only inwardly with the heart but joyntly with soule and body with heart and knee that at the last day the whole church may enjoy his Glorious Benediction Thus I continue The Heartie well wisher of all humble Christians Giles Widdowes WHETHER BOVVING AT THE NAME OF IESVS bee some thing CErtainely Bowing at the name of Iesus is some thing For in genere Entis in being t is an action In genere moris in being a duty t is an externall religious action In signification it is a Religious relation or ceremony It is a Religious action and a Religious subordination of the knee to a Religious heart is its essentiall difference It s Terminus a Quo is the name Iesus rehears'd and heard at time of diuine service It s Terminus ad Quem or Finis Cui for whose sake it is done is the Al-sauing and Glorious person Iesus It s terminus ad Quem or finis Qui for what purpose we Bow is to testify humbly resolutely with due acknowledgement that Iesus Christ is King of Kings The deserver of this bowing is Iesus in his humility The Principall commander of this bowing is the Holy Ghost The subordinate commander is the Church The Immediate internall cause is faith hope and charity The Immediate externall cause signifying is the Preacher or Reader of diuine seruice The Immediate externall cause signified is the obiect which is the text Philip. 2. 9. 10. and the 18th Canon of our Church It s Radical Subiect is the Regenerate will It s regenerate directer is the knowing faithfull vnderstanding It s Principall guyde is the Holy Ghost It s mysticall Head giuing motion and sence and life to Bow is Iesus himselfe It s Radicall organ is the Heart It s visible Organ is the knee It s time when is Toties Quoties so oft as the name Iesus is rehears'd in divine service As the Bowing of the knee at the name of Iesus signifies the Bowing of the heart and as the Bowing of the heart at the name of Iesus is signified by the visible bowing of the knee This outward bowing is the relate to the inward Bowing and the Inward Bowing is the Correlate to the outward Bowing the signifying decency of the knee this is the morall Ceremonious Relation Significabilis humilitas internall humility signified that is the Reall Morall Correlation But what if Mr Prinne vnderstands not Internall Relations Entities Causations Inherence producted and mutuall Dependence herein What doth not he vnderstand and yet presumes to confute Iudicious BP Andrewes Zanchius Dr Boyes Mr Hooker Mr Adams c. Then let him put of his hasty spirit and Learne true Christian humility for he is to young to be a Iudge in our Church to condemne well deserving men is not the duty of a Christian Here are 25. arguments which a Iudicious intellect is able to produce and thereby to prooue that Bowing at the name of Iesus is some thing But yet heare Mr. Prinnes arguments wherewith hee would conclude that Bowing at the name of Iesus is nothing Obiection 1. If Bowing at the name of Iesus be some thing then t is either a duty of the Text which is the Sorbonists Rhemists BP Andrewes and Mr. Adams doctrine or else it is an Indifferent Innocēt Harmeles Ceremony which is the doctrine of Zanchius Mr. Hooker Dr Boyes and Mr. Widdowes A Ceremony which no man is constrainde to vse so Mr. Hooker But this cannot be for thus one doctrine confounds the other Therefore Bowing at the name of Iesus is nothing Solution These are the words of the Right Reverend and Orthodoxe BP Andrewes What way more sit to expresse our humility by than by bowing at the name of Iesus this signe of humblenes Thus thē bowing at the name of Iesus is a Ceremony according to BP Andrewes And he saith that Bowing at the name of Iesus is a reward of Iesus his passion ser 9. on the Resurrection pag. 475. Thus Bowing at the name of Iesus is a duty of the text according to the BP Zanchius sayth that to Bow at the name of Iesus is a duty Quod omne genu debet flectere ad nomen Iesu at Philip. 2. 10. pag. 124. That every knee ought to Bow at the name of Iesus Et antiquissima Consuetudo in Ecclesijs vt Cum nominatur Iesus omnes aperiant Caput in testimonium Reuerentiae adorationis pag. 123 It was a most anciēt custome in the Church for men to vayle bow at the name of Iesus in tokē of reverēce adoration of Iesus Thus Zanchius saith that bowing at the name of Iesus is both duty ceremony M. Hooker doth teach the cause why Christian men anciently did and doe especially stand and bow when the Gospell is read Because the Gospell doth containe what our Saviour spake or did doe or did suffer in his owne person Then according to M. Hooker the Church did acknowledg bowing to be a duty due to Iesus by reason of what Iesus said did doe and by reason of his passion And he saith that this Bowing was in token of greater reverence c lib. 5. of his Ecclesiasticall Politie pag 248. Concerning that He saith that no man is constrain'd to Bow this is true in our daies for M. Prinne knoweth that the penall
law is not executed on all them which doe not bow and but only on them which revile bowing at the name of Iesus But yet the text and the 18. Canon tie all to bow Here you may obserue that M. Hooker teacheth that to bow at the name of Iesus is a duty because due by reason of Iesus his passion and that t is a ceremony because t is a token of greater reverence Dr. Boyes saith that Bowing at the name of Iesus is a Reuerend regard of the Sonne of God aboue other messengers And in this sense then t is a duty And he saith that t is a respect most profitable against infidels Iewes Arians who derogate from the honour of Iesus pag. 280. on the Gospell for the Sunday next before Easter And thus then ti 's a ceremony Mr. Adams saith that God hath Created corporall Organs to expresse without the mentall devotion within Then bowing at the name of Iesus is a morall signe and so a ceremony And that we must worship and bow downe and kneele before the Lord our maker pag. 1203. in his meditations on the ereede Thus he saith bowing at the name of Iesus is a duty required not onâ—y at Philip. 2 but at Psal 95. The Sorbonists Mr. Prinne hath quoted out of Calvin on Phil. 2. But he makes no mention of the Sorbonists and he fauours not there Mr Prinnes assertion These are his words non interiore modo Cordis affectu sed externa quoque professione Colendus est Deus si velimus illi reddere quod suum est We must worship Iesus with the heart and we must worship him with the knee also if wee giue him the honour that is due to him The second quoted concerning the Sorbonists is Marlorat and he saith that they belieue that this name Iesus is magicall that it hath totaÌ„ vim in sono inclusam a reail vertue being pronounc'd But these are Marlorats owne words Adoratio hic notatur quae est Dei propria Cuius symbolum est genuflexio in Philip. 2. Here bowing is a token of worshiping Iesus of adoration which is proper vnto God D. Willet in his Synopsis doth not mention the Sorbonists but saith that this Bowing is the same which God challengeâ—h to himselfe pag. 1165. The Magdeburgians doe teach that to Bow at the name of Iesus is the reward of Iesus his obedience Cent 1. lib 2. cap. 4 pag. 241. de doctrina pag. 252. pag. 336. But in the 2. Cent. cap. 5. there is nothing concerning Bowing at the name of Iesus no mention of the Sorbonists Adorabunt te in te precabuntur quoniam inte Deus est non est alius Deus praeterte Margarinus de la Bigne ex alma Sorbonâ— schola This bowing is an adoration of God and we must worship Iesus for he is the one and only God The Rhemists say that Bowing at the name of Iesus is religion on Philip. 2. that it causeth a religious remembrance of Iesus They teach Bowing a duty and a remembrance Dr Fulke on Philip. 2. against the Rhemists sayth that Bowing at the name of Iesus may be well vsed and is not to be misliked c. Mr Cartwright is affraid to affirme or deny this bowing at Phil. 2. CoÌ„clusio tua qua infers c. quod nomeÌ„ Iesu honore noÌ„ colam falsa excogitata est Dr Whitaker in his answeare to Mr William Rainolds refutation chap. 16. pag. 442. But pag. 398. 399. are false Quotations Dr Whitaker did bow at the name of Iesus not superstitiously but religionsly as it may appeare in his cited place Giles Widdowes saith in his Sermon the Schismatical Puritan that Bowing at the name of Iesus is expresse scripture And t is true for the Bowing of all things is expressed and therefore this bowing is expressed enough for an obedient capacity thus then t is a commanded duty Every knee shall bow c. I say that bowing c. is a morall decent gesture and so saith Luther at Esay 45. signifying the hearts worshipping of Iesus which is externall adoration and so t is a Ceremony The learned BP c. teach that bowing at the name of Iesus is both duty and Ceremony So Mr Prinnes diuision into a duty of the text and into a Ceremony is but a false surmise to defend faction But what dares not King Vzzias Lay-Chaplaine doe to humor his priuate friends Obiection 2. A Ceremony which hath immediate reference to the very person of Christ doth differ really from a duty of the text Bowing at the name of Iesus hath immediate reference to the very person of Christ Therefore bowing at the name of Iesus is no duty of the Text. This argument Mr Prinne hath disputed against BP Andrewes and Mr Adams This is his Marginall note Solution The Maior is not true for bowing at the name of Iesus is a Ceremony and a duty How can that be Thus As bowing of the knee signifies the religious bowing of the heart at the name of Iesus so it is a religious Relation or Ceremony and essentially it hath reference only to the signified humility of the Heart that this doth honour Iesus by bowing at his name But relatiue obedience must haue its Terminum ad quem or Finem Cui a Person to whom t is tied so this bowing at the name of Iesus hath the person of Iesus for to him we must bow In signification then of its Correlate which is the bowing of the Heart it is a Ceremony In vse or practise t is a duty due to the person of Iesus At the time of Gods rewarding Iesus the Text not long after sayth Every knee shall bow c. thus t is a duty commanded by God himselfe At the neglect of bowing at the name of Iesus the 18. Canon of our Church sayth that all present at diuine seruice shall bow at the name of Iesus Thus t is a duty commanded by the Church We must bow to testify our humility of Heart thus t is a moral Ceremony For Iesus his sake wee must bow So Bowing as the thing considered is both duty and Ceremony but for a diuerse consideration as t is a Ceremony you see t is not a duty and as t is a duty it is not a Ceremony The same thing bowing hath a twofold respect the one of morall signification to make it a Ceremony the other of practice commanded to make it a duty Mentall deuotion will not serue God will haue both corporall and vocall to expresse it by so BP Andrewes We must bow with our knees and confesse thus implicitely that Iesus is the Lord. Thus the same BP So know then that the same bowing is both a duty and a Ceremony Obiection 3. To omit a religious duty is a sinne To omit bowing at the name of Iesus is noe sinne For at swearing by and at blaspheming of the name of Iesus we ought not to Bow Solution Every time is not the measure of
euery motion but of its owne The practice of grace is a good motion and the time thereof is good very well imployde to a good purpose to the honour of Iesus The practice of sinne is an ewill motion and its time is euill But those motions haue their owne times and so haue all things els vnder heauen Eccles 3. But I am sure that swearing and blaspheming haue noe appoynted times They and their times are forbidden and therefore away with such a blaspheming argument Things forbidden are vnlawfull for Christians at no time they must bee admitted But bowing at the name of Iesus is a commanded duty And because the Church hath seene the bâ—ffling of Catchpole Scripturists she hath namde the time of bowing at the name of Iesus The time is the time of diuine seruice so we read at the 18. Canon A very congruous time Euery commanded thing hath its commanded time and therefote bowing at the name of Iesus hath its commanded time proper to it selfe so exclusiue of all other times that only a religious time must be and is the time of bowing at the name of Iesus If Mr Prinne be such a Borrower or exchanger of times let him answeare this argument for his owne argumeÌ„ts sake Mr Prinne is M. Prinne at all times at all places If at all times therefore he was Mr Prinne before his father was borne for that time is time for that time is subordinate to one of the species of time And so he is a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiection 4 Every religious duty is vniversall either in respect of person time or place But bowing at the name of Iesus is not vniversall for person For the Popish Councell of Basil prescribes it only to Canonicall persons so Surius Concil Tom. 4 pag. 61. The councell of Seine or Sienna restraines it only to the same persons Concilium Senonense decreta morum Cap. 18. Surius Tom. 4. Pap. 741. The Synode of Augusta Anno Dom. 1548. Cap. 27. hath decreed that Ecclesiasticall persons shall bow at the name of Iesus and at the name of the B. Virgin Mary and at the mention of the body and blood of Christ Surius Tom. 4. Pag. 810. 2ly bowing at the name of Iesus is not an vniversall duty for time place For men bow not at all times Gregory the 10 one of the first Fathers of it restrains it to celebrating the Masse Sexti decretalia l. 2. T. 23. c. 2. The Councell of Basil restraines it to Canonicall houres in Cathedrall and Collegiate Churches In like manner the Councell of Seine The Synode of Augusta restraines it to Sermons and Masses M. Hooker confines bowing at the name of Iesus onely to the time of reading the Gospell Solution Here M. Prinne disputes against Protestants and Papists but being ignorant of Modalities De quibus non degustauit He erres vnsufferably in his reports For the Councell of Basil doth not prescribe bowing at the name of Iesus only to Canonicall persons These are the words Statuit igitur Sancta Synodus vt in cunctis Cathedralibus Collegiatis Ecclesiis c Cum nominatur gloriosum illud nomen Iesus in quo omne genu flectitur caelestium terrestrium infernorum omnes caput inclinent this is M. Prinnes note All Cathedrall and Collegiate Churches shall bow at the name of Iesus But M. Prinne where is your exclusiue tearme Onely You must plead A non est inventus That word Only is not in any Popish Councell Only they drinke the holy wine at Masse I meane the Popish Priests but that Only They shall bow at the name of Iesus No ProtestaÌ„t at any time as yet did iustly charge them with And what if the Synode of Augusta hath coÌ„maÌ„ded Papists to bow at the name of the B. Virgin Mary at the mentioÌ„ of the body blood of Christ what is that to this purpose That which is good in Austin the Popish Arch-bishop of Canterbury we imbrace and commend but that which is otherwise let it wither in the roote from whence it sprang so M. Mason lib. 2. cap. 4. of consecration of Bishops pag. 58. Our Church Gods holy name ever be blessed is purged from popish corruption the Lord Iesus preserue her from Imperious Puritans What hath our Church to doe with Popish religion Reade the 18. Article of our reformed Faith and so informe your vnderstanding in the name Iesus Once more let me tell M. Prinne that hee injur'd Pope Gregory the 10. His words are these Quod generaliter scribitur vt in nomine Iesu omne genu flectatur singuli singulariter implentes praecipue dum aguntur missarum sacra mysteria gloriosum illud nomen quandocunque recolitur flectant genua cordis sui quod vel capitis inclinatione testentur Here M. Prinnes quotation is Sexti Decretalia lib. 2. Tit. 23. cap. 2. But t is lib. 3. de Immunitate Ecclesiae c. Decet 6. Here Gregory the 10. commands all to bow at the name of Iesus and not only but chiefely at the Masse But that Gregory the 10 who liu'd in the yeare of the Lord. 1271. was one of the first Fathers of bowing at the name of Iesus this is fabulous a part of the Puritans Legend Had M. Prinne beene carefull to haue pervs'd Bishop Andrews his 9th Sermon on the Resurrection He had read these words No writer not of the Ancient on this place that I can finde saue he that turn'd all into Allegories but literally vnderstands it and likes well that we should actually bow pag. 476. there you may see Authorities that bowing at the name of Iesus did not begin at Gregory the 10 ths time St Cyrill the Bishop of Alexandria who liu'd in the yeare of the Lord 430. saith that the Church then did bow at the name of Iesus cap. 5. Thus numquid hominem communem nos vniuersuÌ„ coelum hactenus percolimus Absit Adoramus EmmanueleÌ„ c. Binius in his Coll of Councells Tom 1. ActoruÌ„ coÌ„ilij Ephesini oecumenici pag. 670. we bow at the name of Emmanuel because he being the sonne of God tooke on him our nature died by his owne power did rise againe and so made vs the conquerors of death And who is Emmauel but Iesus To this purpose Athanasius who liued 326. yeares after Christ writeth Ideo adorauit quia vidit suum opificem Architectumque in carne consistere Et in nomine Iesu omne genu Flectebatur et in posterum flectetur In his Epistle to Adelphius pag. 69. Therefore the Church did bow doth and shall bow at the name of Iesus because she hath doth and shall behold by faith Iesus in our flesh Flectebatur the Church then did bow at the name of Iesus before that time of Athanasius Thus then t is plaine that Gregory the 10. was not one of the first Fathers of bowing at the name of Iesus Concerning Mr. Hooker he saith that we chieflly bow at the name of
Iesus when the Gospell is read but he saith not that then is the only time of bowing Mr Prinnes argument is enough to confound the law if men were so simple as to belieue him Thus thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength This is the cheifest law Then if Mr. Prinns manner of dispute be true there is no other law Then honour thy Father and thy Mother c. the lawes of the second table are no lawes Then wee neede not loue our neighbours nor the Church Is this Schismaticall divinity The heart is the cheifest member of mans body then according to Mr Prinns argument man hath only an heart then he hath no braines no religion The blind may follow the blind til both fall in the ditch but let vs follow the Churches direction the 18th Canon and accordingly bow at the name of our Lord and Sauior Iesus Obiection 5. The primitiue Church never vs'd this bowing at the name of Iesus as a religious duty Therefore to bow at the name of Iesus is not dutie of the text Then t was nothing at all among them Solution But to bow c. was the custome of St Hieromes time these are his words on Esay cap. 45th Moris est Ecclesiastiei c. T' is the twentith Canon of the Councell of Nice Antiquissima consuetudo Zanch It was in the beginning of the Church Arch. Bishop Whitguift Was S. Cyrill of Alexandria a Primitiue Father And so was Athanasius Arch-Bishop of Alexandria and they teach that bowing at the name of Iesus is a worshipping and adoring of Iesus Bishop Andrews saith that all the Fathers but Origen doe literally vnderstand and approue of actuall bowing at the name of Iesus The Councell of Ephesus consisting of 200. Bishops against Nestorius hath inserted bowing at the name of Iesus amongst their Acts so Binius Tom. 1. Collect. of Councells Cap. 5. pag. 685. The Councell of Ephesus saith that we must adore Iesus with the worship of God so Crabbe at the 8. Act of the Councell of Ephesus And then did not the Primitiue Church bow at the name of Iesus Si quis Crucifixum non adorat sit Anathema inter Dei. cidas censeatur So Nicholinus in his Collection of the Councell of Ephesus cap. 7. Tom. 2. pag. 1004. If any man adore not Crucified Iesus let him be accursed for the God-slaier And so great was the authority of the Councell of Nice Calcedon Constantinople and Ephesus that S. Gregory the Great said let him be accursed that doth not esteeme as well of them as of the Evangelists so Surius Tom. 1. pag. 254. on the life of Theodosius Coenobiarcha Obiection 6. All the Protestant Churches haue reiected bowing at the name of Iesus For they haue frequently writt against it For they doe expound this bowing at the name of Iesus to be only the bowing at the last day Solution When Reformation of Religion in King Henry the 8 ths Reigne was striuing in the wombe then Thomas Cantuarien Iohannes London Stephanus Winton c. Edvardus Ebor. Cutbertus Dunelmen Robertus Carliolen with all Arch-deacons with the Professors of diuinity and law did not write against bowing at the name of Iesus but did magnifie Iesus vilified by the Iewes This is written in their Exposition of the Apostles Creede entituled the Institution of a Christian man which King Henry the Eight commanded the two most Reverend Arch-Bishops all the Right Reuerend Bishops of both Provinces to write to suppresse remooue and vtterly take away all Errors Doubts Superstitions and Abuses in the Church to the Honour of Allmighty God c. to the perfect establishing of his Highnes subiects in good vnity and Concord and perfect quietnesse both in their soules and bodies Thus the Epistle Dedicatory to the High and most Excellent Prince c. King Henry the 8th Againe Queene Elizabeth of ever blessed Memory commands thus at 52. Iniunction That whensoever the name of Iesus shall be in any Lesson Sermon or otherwise in the Church pronounced that due Reverence be made of all persons young and old with lowlinesse of curtesie and vncovering of Heads of the mankinde as therevnto doth necessarily belong and heretofore hath beene accustomed This is the 52. Iniunction The 22. Iniunction is that Ministers shall teach c that no man ought obstinately and malitiously to breake and violate the laudable Ceremonies of the Church c. In King Iames his Reigne Blessed for memory to the worlds end then in the yeare of the Lord. 1604 The Answere of tâ—â— Vicechancellor the Doctors both the Proctors and other the Heads of Houses in the Vniversity of Oxford agreeable vndoubtedly to the Ioynt and vniforme opinion of all Deanes and Chapters and all other the Learned and obedient Cleargy in the Church of England and confirm'd by the expresse coÌ„sent of the Vniersity of Cambridge doth testifie thus Reverence done at the name of Iesus is no superstition but an outward signe of inward subiection to his divine Maiesty and apparant token of our devotion Cap. Concerning the matter of the complaint of some Puritans Par. 10. And by successiue protection our gracious King Charles his 18th Canon which is now in force commands all present at Church to bow at the name of Iesus in time of Divine Service Then 't is a manifest truth that our Church hath ever since her Reformation bowed at the name of Iesus As concerning other Churches reformed I read that their teachers Preach bowing at the name of Iesus to be necessary For Calvin writes on Philip. 2. that God is to be worshiped by externall profession And Iesus is God He is God and Man Marlorat saith on the same place that 't is a worship due to God Zanchius on the same place that 't is a testimony of our adoring Iesus Musculus that 't is a witnesse of our inward reverence and worshiping of Iesus That all shall bow at the last day Angels Devills Reprobates and that now the godly and faithfull shall bow Eilhardus Lubinus on Philip. 2. writeth that he is a wicked man that vncovers and bowes at the name of his Prince and yet will not vayle nor bow at the name of Iesus For who is greater God or the King Or must not we honour God more then the King Or is bowing with the knee or putting off the Hatt too much honour for Iesus the exalted Lord of life The Puritan picks a quarrell at the fiue letters IESVS So ignorant the captious Schismatiques declare themselues to be What if some write against bowing at the name of Iesus What must be done therefore Let vs be tried by the letter and meaning of Philip. 2 and then I hope the Controversie shall be perfectly ended Whether Bowing at the name of IESVS bee a duty according to the letter of Philip. 2. 10 SPELL and then t is Thus by articulation At the name of Iesus euery knee shall bow
Read or write still they are the same letters And then seeing that one not more learned than a writing Boy nay then a Reading or spelling child can assure the doubting Questionist that there are no more no fewer and that only These are the letters of Philip. 2. 10. how dares a Professor be so bold as to say that to bow at the name of Iesus is not a duty of the Text according to the letter After the substance of the letter examine the signification of these words whether Iesus signifies any person else at Philip. 2. but the Lord Iesus not Ioshua who is called Iesus only twise in the new Testament once at Acts 7. 45. and once at Heb. 4. 8. Nor doth this Iesus a literall personall name signifie Iustus who is called Iesus Coloss 4. 11. And as for Iesus the sonne of Iosedecke Agge 1. 1. he is not read in the new Testament nor is Iesus the sonne of Sirach in any text of the Gospells or Epistles So here is no ambiguity for t is perspicuous not is here any error for t is Certaine that the Lord Iesus is only Iesus written read and vnderstood at Philip. 2. It is manifest that this is true by Mr Prinnes Quotations by these Clemens Alexandrinus Tertullian St Cyprian loco 10 20 30. St Hilarie loco 10 Greg. Nyssen loco 20 St Ambrose loco 10 20 30 c. St Cyrill of Alexandria loco 10 Fulgentius loco 20 and Iohn the 2 Pope Therefore let no man doubt but that only the Lord Iesus is literally this proper personall name Iesus written at Philip. 2. The 2. word in the text is knee Euery knee at which Mr Prinne doth stumble The letters are visible enough in his owne English Bible for substance one and the same for number all equall with these EVERY KNEE and for posture not dislocated And what kind of knees all creatures haue this is not written in the letter expressely litterally but those knees which the creatures haue they shall bow and they shall bow every one their owne knees and that without proxies for every knee sayth the text shall bow all Angelicall all infernall and all corporeall knees The knees of things in Heauen of things in the Earth of things vnder the Earth St Paule writes here true literall divinitie Mr Prinne will grante this of all tongues in Heauen because they shall all confesse that Iesus is the Lord For it is the tongue that confesseth and so he may say as truly that Angells other spirits haue knees for the same Author hath iustified it in one and the same Philip. 2. The 3. word is bowing which Calvin calls externall adoration in vs at Philip. 2. we must glorify God in our Bodie and spirit 1. Cor. 6. for that end He bought vs with the price of his vnvaluable life Calvin sayth that now in this life we must bow at the name of Iesus not only inwardly but outwardly in his Commmentaries on Isay 45. Rom. 14. Philip. 2. the same say Musculus Aretius Bullinger Marlorat Zanchius c. And rather at the name of Iesus than at any other name of God because God in his 2. person named Iesus only humbled himselfe and died the death even the death of the crosse A good Lecturer may finde this divinity in the very letter of Philip 2. Must all knees bow at the name of Iesus Must all knees Then I pray you obserue with me hence this Doctrine All Christian knees in the Militant Church must bow at the name of Iesus Is this true doctrine All knees must bow But when Then when they must honour Iesus And now is a time and appoynted by the Lord to worship Psal 95. no worship neither inward nor outward God by scripture hath denyed to be given to Iesus God hath not said that we must worship him only at the last day The Prophet Isaiah hath not writ it nor St Paule but the letter of the text is expresse that he hath allready merited all Honour and that every knee shall therefore bow at the name of Iesus And is the time of our Christian life too sodaine a time as that now we must not worship him The 24. Elders haue proclaimed the contrary Reuel 5. Obserue this vse Did Iesus die for vs What Did Iesus die the death of the Crosse was Iesus so cruelly so despightfully so disdainfully handled for his Church Then in time of divine service let Iesus haue giuen to him knee hat for a free will offering nay more Giue him heart and soule and body euen all Decent well order'd honour Iesus thought that his life was not too much to saue miserable sinners and therefore 't is an odious ingratitude to denie him knee-honour at the time of holy worship seing by his promise he is in the midst of them that are gathered togeather in his name Iesus to praise and magnifie him for all blessings conferr'd on his People But Master Prinne never thought of this and therefore he disputes as followeth Obiection To bow in the name of Iesus is not to bow at the name of Iesus But the letter of the text is euery knee shall bow in the name of Iesus Thus all the Fathers hereafter quoted Thus all the Translations but Bezas Thus all the Expositors on this Epistle but those who follow Beza Thus all our English Translations but Geneuas which is Beza translated The new translation is In the name of Iesus so all ancient English writers who quote this scripture Solution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in or at so Petrus Gillius Albiensis Grammer learning doth teach thus much And t is very rationall and as vulgar as true In Grammar we say in a place or at a place In a bill or a bond Mr Seriuener writes in or at the dwelling house of c. at in or on the 25. of March which shall be in An. Dom c. Thus in and at a place in at a time are promiscuously vsed So speaking of the time when Iesus is repeated to put vs in remēbrance of bowing at his name we doe truly and properiy say In the time or at the time of divine service when Iesus is mentioned every knee shall bow The 18th Canon is the same in sence according to either of the acceptions At Michaelmas Terme and in or at some other terme all Lawiers will follow their owne vocation and not continue bold and ignorant Immodalists in expounding Philip. 2. and other scriptures But howsoeuer remember that in Michaelmas terme or at Michaelmas terme aut eo circiter I thus answeard a lawier translated into a Pastor or Dr. of the Church that in a place and at a place in a time at a time are not formally differing expositions But stay Mr Prinne is in another error he saith that all the Fathers write in the name of Iesus every knee shall bow But
yet this is not true Christo Iesu Domino nostro c. omne genu curuetur so Irenaeus l. 1. c. 2. adversus Haereses pag. 51. Every knee must bow to Iesus Christ oâ—r Lord. Donatur Iesu vt Caelestia terrestria inferna genua Electant so S. Hilary l. 9. de Trinitate pag. 135. God gaue Iesus this honour that all knees in heauen earth hell should bow to him But yet let Puritans bow in the name of God in the name of Iesus if they will follow the Fathers any expositors but Beza and his followers Let them bow in the name of Iesus who doth hinder them Beza translates at the name of Iesus Iunius and Tremellius in the name of Iesus These traÌ„slations are quiet enough in the same testament A Schismatique cannot make them differ St. Hieromes translation is in the name of Iesus the translation of S. Chrysostome St Cyril c. Surius Binius and Crabbe in their collection of Councells render the Fathers speaking Every knee shall bow at the name of Iesus The difference is so litle that a Schoole-boy scornes so silly an Argument But what doth not our Church translation the last render every knee shall bow at the name of Iesus Consule Textum Read And doe not our Ancient English writers say at the name of Iesus What say you to Queene Elizabeths 52. Iniunction which saith that our Church hath heretofore beene accustomed to bow at the name of Iesus before that Iniunction was made Doth not Mr Prinne knowe that Bishop Andrews Dr Boyes Mr Hooker are ancient enough to be his Tutors in Divinity O but they are not Non-conformists And shall Non-conformists put downe our Church doctrine and discipline Away rather with such Lawlesse and Headlesse fellowes to Amsterdam or to New-England In the causall sense of these translations in the name and at the name of Iesus it is thus In the name That is in the power and authority of Iesus we bow And hence you may obserue the originall Efficient of bowing to make it a very lawfull bowing At the name of Iesus That is Iesus is Finis cui the all glorious Person for whose honours sake we bow to testifie that he is worthy of all praise Thus the end of bowing at the name of Iesus is to good purpose necessary and noble The authority of Iesus is lawfull therefore bow The honour of Iesus is the greatest honour therefore they that loue his honour will bow at the name of Iesus And are the authority and honour of Iesus nothing among Hypocriticall Outside-conceptists This imperious daring generation doth provoke authority to punish and honour to reject such ignorant coniecturall Divinity Objection The letter doth not signifie the name Iesus but only his power or person For Iesus is the Genitiue Case and the genitiue case denotes only power or person not Iesus his particular name And the text Isay 45. 23. Rom. 14. 11. saith Euery knee shall bow to me Solution To bow to Iesus his name and not to his person no rationall man can be so ignorant How basely doth Mr Prinne iudge of our Church-worship To bow to Iesus his person without a name what is this but to take away his name from his person And take away his name and how then is his person signified or honoured The Iewes did acknowledge Iesus his name with scorne these were open and profess'd enimies They bow'd their knee mock'd him vilified his name and crucified him The Puritans are sly sirs They will say nothing but holinesse they will doe nothing but holinesse they are professed PuritaÌ„s no where but in CoÌ„veÌ„ticles If ChamelioÌ„s had a religion they are such Chainglings then a rationall man may say with safety enough that there are the Puritans They are holy in their owne conceipt They will not bow to IESVS Not to his name nor to his person Grace hath no knees The time of Glory hath knees in every thinge Glory shall bow Grace must be vnreuerend and vnmannerly this is their holinesse Here obserue Mr Prinne that Iesus his name cannot be the Genitiue case Why Only power or the person of Iesus is put in the Genitiue case This is easily to be refelled Thus. In nomine Iesu What part of speech is Iesu A Nowne and a Nowne Substantiue Of what case Of the Genitiue Why Because Iesu is the latter of two Substantiues Nomine is the former Iesus is the person here signified in the Genitiue case this M. Prinne vnderstaÌ„ds But what Nowne else but Iesu signifies this person in the Genitiue case It is against Puritanisme to answere Is it possible if hee did honour the person of Iesus but that thereby hee must honour the name of Iesus For that which is honour'd as the Quo by which Iesus is signified to be honoured is his name Iesus That which is honoured as the Quod as the thinge to be had in all honour by our soules and bodies by our hearts knees this is Iesus his almighty persoÌ„ because he hath deserued more theÌ„ our knee-honour by suffering all disgrace So here is one reason more then Almightinesse why we must bow at Iesus his name More then the reason at Esay 45. 23. Rom. 14. 11. Holy and Reverend is the name of the Lord. Thus the Psalmist But Iesus Quâ Iesus deserued more than by any other Attribute of his is signified For all say that greater is the worke of Redemption restitution saluation than of creation I will tell Mr Prinne one answere more to this argument Because Aristotle saith cap. 2 pag. 4. lib. de Interpretatione that oblique cases are not nownes Yet in a cadency they are nownes though only the nominatiue case be the originall instituted nowne This I haue said because Mr Prinne may remeÌ„ber that he did learne that Sophistry-argumeÌ„t at Oriel Colledg when he was there a Freshman You know the law Thou shalt not take Gods name in vaine You must not say that Gods name is not honourable that it is not to be honoured And is not Iesus God Semper vt Deus a Creaturis Colitur D. Cyril Thesauri lib. 8. pag. 99. The creatures must worship Iesus as God And thus the psalmist psal 98. psal 71. psal 28. psal 19. These are St Cyrills Quotations Obiection The letter of the text is that every knee must bow at that name which is aboue every name But the name Iesus is not aboue every name For it is not aboue these names Mediator Saviour Christ Lord Sonne of God Lambe of God Emmanuel God c. For all these doe signifie Christ so well so properly so really as Iesus doth Solution All these names are the names of Iesus They doe signifie Iesus well and properly Mediator signifies the office of Iesus that he is the only reconciler of God and man Saviour is the interpretation of Iesus Matth. 1. Christ signifies Iesus to be the anoynted of the Lord. Psal 2. Lord signifies Iesus to haue dominion
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
Claritatis Meritum Claritas Humilitatis Praemium so Iudiciously Solide Bp Andrewes out of St Augustine on the 17. Chapter of St Iohns Gospell Humility the Merit worthy of honour Honour the reward of Iesus his humility most worthily deseruing are the scope or meaning which the holy Ghost did signify to the Church by this scripture Philip. 2. from the 5th to the 12. verse who this Person is who is the Meritorious Practitioner of humility the Text sayth He is Iesus Christ Philip. 2. 5. The Terminus a Quo whence Iesus began to humble himselfe is his Equality with God in forme or Essence in his owne thought equall to God ver 6. The first descent of his humiliation is his putting of the Glory of his diety He made himselfe of no Reputation answearable to his Maiesty Then hee tooke on him the forme of a servante this is his conception by the holy Ghost Then he was made like vnto men this is his Incarnation Then he was found in shape as a man this is his Nativity Then he humbled himselfe liuing in obedience to poore Parents Then he became obedient vnto the death No sooner was he borne but King Herod sought after his life Matth. 2. No sooner did he preach but his owne Countrimen and kinsmen were offended at him For casting out Deuills he is proclaim'd to be a Coniurer For his Excellency and Maiesty obscurely perceaued he is accused for a Seducer and a Traitor Then he submits to the sentence of the Iudge and he condemn'd him and his owne Nation did crucify him Now behould how Iesus perform'd a Sauing suretiship for vs to God the Iust Iudge We are the transgressors of Gods law and therefore Iesus submitted to die We are the Traitors against the king of Heauen and Iesus was put to death This is Iesus his greatest sauing humility obserue it well whether it be meritorious and so meritorious as to be honoured by all rationall Creatures The Holy Ghost doth testify that Iesus his humility hath deseru'd all honour of Heauen and Earth and Hell Such a desert so well deseruing must needes inferre a large reward And what is that God hath highly exalted him and giuen him a name aboue every name that at the name of Iesus euery knee shall bow of things in Heauen of things in the earth and of things vnder the Earth And that all tongues shall confesse that Iesus is the Lord. I will repeate Arch-BP Whitguifts words These One reason that mooved Christians in the beginning rather to bow at the name of Iesus than at any other name of God was because this name was hated and most contemned of the wicked Iewes and other Persequutors of such as professed the name of Iesus For other names of God they had in reverence but this name they could not abide Wherefore the Christians to signify their faith in Iesus and theit obedience to him and to confute by open gesture the wicked opinion of the Iewes and other Infidels vsed to doe bodily reverence at all times when they heard the name of Iesus but especially when the Gospell was read which containeth the glad tidings of salvation which is procur'd vnto man by Iesus Christ c. Neither can it be against Christianity to shew bodily reueverence c. These are the words of Orthodox Dr Whitguift the most Reuerend Arch-BP of Canterbury in his Answeare to Mr Thomas Cartwright in the defence of the Answeare to the Admonition pag. 742. 'T is merit why Iesus is the name aboue euery name of God not to adde an higher degree to Gods essence or to his eslentiall glory but to make it manifestly knowne in which name God wil be most gloryfied by his Triumphant and Militant Church and by his Enemies taken captiue and made the Perpetuall Prisoners of Hell Vpon S. Matth. 11. ver 27. on these words No man hath seene the father but the sonne c. S. Ambrose writes thus Plus dix it defilio quam de Patre non quod plus habet quam habet Pater sed quod ne minus esse videatur lib. 2. de spititu Sancto cap. 12. There the text sayth more of the Sonne than of the Father not because the Sonne hath more Authority than the Father but because the sonne should not seeme to be inferiour to the Father At Philip. 2. Merit is cause why Iesus is the greatest name of God propos'd to vs to worship And the reason is very infallible For seeing that God only in the name of Iesus would humble himselfe and suffer shame and rebuke therefore in the same name he is and wil be to the worlds end most of all magnified He wil be more magnified in his name Iesus than in any other Title For no other name of his but Iesus suffered shame reproofe death and Hell Swearing dishonours God Idolatry more but God hanged on a tree this is the great curse the most shamfull dishonouring of Iesus Yet thus Iesus redeemed vs from the curse of the law Gal. 3. 13. He was crucified in the flesh 2. Cor. 13 verse 4. Iesus was slaine and hang'd on the Tree Actes 5. 30. Still 't is merit why Iesus is exalted why his name is aboue every name God hath then rewarded Iesus and he requires our duty to bow at his name and so acknowledg that his name Iesus is aboue euery name that he hath God hath rewarded Iesus freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath freely giuen him his name Iesus to be the name aboue euery name He being dead in body God rais'd him from death He did not suffer his holy one to see corruption When the humanity could not helpe it selfe then God did and rais'd Iesus to honour There is the gift aboue every gift Iesus his hands were enabled to receaue the gift was put into his hands and he hath honour so freely giuen him aboue all honour Accepit vt homo quod habebat vt deus His Manhood did receaue and his Godhead did conferre the gift I adde his humbled Godhead did receaue his manifested greatest Exaltation When Iesus his humanity was dead the high Exaltation was a gift and because Iesus did lay downe his life the Exaltation is also a reward Gratia vnionis because Iesus is the most Excellent Person that died therefore hee was rewarded with transcendent honour thus Iesus is the Exalted name aboue every name In this name Iesus are ioyn'd togeather Gods glory and our safety therefore God estemes of his name Iesus aboue all other his names so B. Andrewes Iesus is Gods only most deseruing name and then by proportion of Iustice Iesus is his only name aboue euery name God made choyce of this name aboue all his names that we might accordingly esteeme of him that esteem'd it aboue all only for our sakes This is the only name by which we are saued Act. 4. 12. The learned and Right Reuerend B. Andrewes sayth very remarkeably and solidly that the name of Iesus is
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
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
â—rasse geniculationes in oratione praeceptas sed sicut illud aedificat simplices sic veram geniculationem esse docemus in animo quia multi Coporale flectentes genu animae nequaquam poplitem curvaverunt Et contra alij erecto Deum corpore deprecantes magis se animo curuaverunt S. Hierome in Ephes 3. Saint Hierome would that the simple be instructed to bow at praiers as S. Paul did with soule and body and not to bow the knee only and not the heart nor the heart only and not the knee as some haue beene accustomed S. Chrisostome teacheth the same Gloria omnino haec apud vos est flecti genua c. S. Chrysostome commends the Heretiques for bowing the knee at the name of Iesus and his desire is that they should belieue and professe that he is God Almighty equall to the Father S. Chrysostome in Phil. 2. Calvin Musculus Bullinger Marlorat Zanchius c vpon the text giue inward and outward worship to the Lord Iesus So in the second place according to the two kinds of bowing bowing with the knee at the name of Iesus is proued to be religious according to more of Prinnes good Authors But how they are good for him he cannot be sensible nor intellectuall for neither sence nor reason calls nothing at all and so nothing to the purpose a proofe nor a false quotation a true and good Authority 3 Some of M. Prinnes authors giue the reason why all knees must bow at the name of Iesus propter meritum praemium because Iesus hath deserued and God hath rewarded his merit Quid quantum humilit as mereatur ostendit Si homo Deo Patri obedivit quid magnum est quod dixit Apostolus Sed hoc magnum dicit quia cum eo aequalis esset obedivit S. Ambrose in Philip. 2. The text shewes what how much honour Iesus his humility deserues therefore is it too great an honour that at the name of Iesus euery knee shall bow The obedience is equall to that reward because Iesus equall with God did humble himselfe obey Because Iesus was obedient c. Therefore the name aboue euery name was giuen S. Aug. lib. 1. de Trinitate cap. 13. fol. 25. Iesus deserved therefore hee was rewarded S. Aug. tract 105. on S. Iohn Quem Deus posuit Propitiatorem in sanguine suo vt in nomine eius omne genu curvetur so Paulus Orosius in Apolog. de Arbitrij libertate in bibliotheca Patrum pag. 148. H. N. because Iesus shed his blood for vs therefore we must bow Quia Dominus Iesus Christus est in gloria Patris c. Leo ser 1. Mensis 10. 6. ser de ieiunio 7 mensis Iesus is glorified therefore we bow and not only for his glories sake but also for his merits Ser. 1. c. So in Ser. 9. Cap. 2. in nativitate Domini and in 11. decretali Epist. Meruit Exaltari c. Fulgentius lib. 3. ad TransimunduÌ„ Regem cap. 34. Iesus deserved this bowing The same say all the Fathers which repeat the Apostles words which is an evidence of our Sauiours merit these authors are mentioned in the state of the question concerning the letter of the text And now Iesus hath power and authority ouerall creatures and they are all subiect to him but the only time is not the last day outward bowing is not denied him by the Fathers which teach his maiesty and command due to him for his merits sake ouer all the World according to Philip. 2. viz. Athanasius loco 3. S. Hilary loco 2. 3. Theophilus Antiochenus S. Basill Nazianz. orat 36. quae est secunda de filio Nyssen loco 1. S. Ambrose loco 4. S. Hierome loco 2. S. Bernard Rhemigius Haymo in Phil. 2. Theophilact in Rom. 14. Isidor Hispalensis Surius Synod Francford sub Adrian Epist Papae Adriani Alexand. Alensis loco 1. Gorran in Philip Salmeron Lyra and the Ordinary Glosse Iunius in his Paralells Tuo iussu voluntate meipsum exinaniui c. Ferus in his Annotations on S. Iohn cap. 17. Iesus therefore prayed to be glorified because he did obey c. Praemium humiliationis obedientiae Sarcerius in Epist Dominica Palmarum To bow is a reward of Iesus his humility Then recollect the Premisses and you cannot but affirme that bowing at the name of Iesus is necessary ex parte causae infer'd by the necessity of its causes A good obseruation to teach M Prinne knowledge that scire is Per causam scire that bowing is certaine perspicuous very necessary and truly honourable ever proper to its subiect the Church being an externall worship caused by so meritorious a cause as the death of Iesus and commanded by so iust and so true a rewarding Iudge as God who for his deaths sake did highly reward him and gaue him a name aboue every name that at the name of Iesus every knee shall bow 4 After the essence species and causes of bowing at the name of Iesus according to M. Prinnes Authors still according to practise and essence behold a reall bowing of the knee at the name of Iesus according to other of his quotations Flexibile genu quo prae caeteris Domini mitigatur offensa ira mulcetur gratia prouocatur so S. Ambrose lib. 6. cap. 9. Hexameron Bowing at the name of Iesus God doth so well respect that the bowers thereat are had in much favour with the Lord c. Hoc iurat Dominus quod idolis derelictis omne genu ei flectatur c. Et moris est ecclesiastici Christo genu flectere c. S. Hierome on Isaiah 45. There the same Father quotes Phil. 2. 10 and saith that the Church shall not bow to Idols but to Iesus Christ and behold the obedience of the Church t is customary with her so to bow S. Augustine in his 123 Question on Genesis teacheth that the Church must so bow to Iesus as Iosephs Brethren did to him c. and venerable Bede hath the same words Parere so Sarcerius This bowing is to obey the power of the Lord Iesus T is subiection submission and obedience of all creatures B. Babington A subiection and obedience to the service of God so the same author out of Origen Wee dare not so much as speake of an earthly King vnreverently what reverence then doe we owe vnto Christ the King of Heauen and earth Thus M. Perkins on Philipp 2 in his exposition of the Creede Pag. 309. And is not bowing then reall in the practise of the Church and in the essence of Bowing 5 Note that not one of M. Prinnes authors doth expound bowing c. only of subiection at the last day and some doe not expound it at all S. Ambrose in his last place saith neither that bowing is due at the last day nor expoundeth it of subiection but that Iesus is the glory of his Father and that there is but one glory of the
Father and the sonne per communem substantiam virtutem in substance and power and that the humanity is equall so hee proueth the sonne to be higher then the Angells in glory S. Chrysost on Phil. 2. speaketh nothing of subiection at the last day Nor S. Hierome at his excellent full place in Eph. 3. nor at Esay 45. S. Aug. lib. 1. cap. 13. de Trinitate saith that the name aboue every name is giuen Christ according to his humanity and so on 109 Psalme and in his 2 booke cap. 2 contra Maximinium Christo homini mortuo Christo per carnem resurgenti ascendenti donauit nomen To Christ dead risen and ascended God gaue the name S. Cyrill of Alexandria lib. 5. in Hesaiam cap. 55. pag. 362. saith to the humanity which was in esteeme ignoble the name aboue every name was giuen and in his first place quoted he expounds not Philip. 2. Theophilact speaketh not of subiection at the last day on Phil. 2. Pope Caius teacheth to which nature of Christ the name aboue every name was giuen Cyrill Athanat 6. Theodoret and Theophilact say that all must bow but not only at the last Paulus Orotius saith that all shall bow at the last day but not only at the last day S. Damascen saith that there was bowing at hearing the Preaching of Iesus and at his descent into hell Beza speaketh not of subiection Gualter on Philip. 2. noteth only our Sauiours humility and saith seeing that hee in whom was all good was humble therefore wee in whom there is no good must be rather humble Olevan speaketh of the multiplicity of the glory of Iesus and to bow the knee is one glory giuen to the Lord. Konigstein in festo ascensionis saith Iesus is exalted aboue all creatures D. Airay saith that now all creatures are subiect to him in 31 lector on Philip. pag. 357. True it is that Bowing with the knee at the name of Iesus is a custome which hath beene much vsed and may without offence be retained when the mind is free from superstition He speakes against bowing at the bare sound and saith to bow and know not what the name meaneth is superstition So then they that know that Iesus at Phil 2. signifies the Lord Iesus may and ought now to bow so the same Doctor in the words following Hyperius writeth thus Genu flectere significat sese submittere superiorem agnoscere denique adorare To bow the knee signifies a submission too and acknowledging of Iesus to bee aboue vs and adoring of his Maiesty power and glory Hunnius de persona Christi p. 145. saith that Philip. 2. proueth Iesus to be God in his tract de indulgentiis p. 1552 that Iesus is exalted Bruno on Phil. saith that all shall bow at the last day but only then he saith not M. Cartwright against the Rhemists saith t is false that we will haue no reverence giuen to the name of Iesus and afterwards he quarrells as much as any Puritan against Iesus except the vaine Catalogue Quoter D. Fulke speakes thus It may be vsed well when the mind is free from superstition in signe of reverence to his Maiesty and as in a matter wherein Christian liberty ought to haue place so that Doctor And the seruice of Iesus is perfect freedome and shall we then not bow Flectitur c. Peter Lombard in Phil. Every knee doth now bow 6 The name at Phil. 2. must be bowed to For by essence 't is God God is the name so Tertullian Nazianz. 2. orat de filio S. Ambrose loco vltimo Oecumenius This name is the sonne of God Sedulius Oecumenius Peter Lombard Bonaventure c. This name is Maiesty and Power so Hyperius Honorificentia so Bruno Honour or worship T is power Glory Honour and Authority aboue all powers c. so B. Babington in his exposition on the Creede pag. 245. T is fama so Sarcerius The fame credit or worthinesse of Iesus The only begotten sonne so Konigstein T is Iesus so Haymo on Phil. 2. Chrysol ser 145. Alexander Alensis Only Iesus is the deseruing name If the Arians and Nestorians who questioned our Sauiours deity must be answered then God is his name If Christians must be taught what is his name aboue every name then the answere with reference to his merit must be that only Iesus is his meritorious and his exalted name This answere let M. Prinne obserue in his reply if he be able and ought to write againe against the truth 1. so essentially 2. so specifically 3. so demonstratiuely 4. so practiquely 5. so testimonially 6. so really and nominally made more then customarily knowne by his owne quoted authors 7 Besides falsifying of the of Authorities by exclusiue sense Mr Prinne hath his simple false Quotations in his 80 times long Catalogue 1. Hezaem for Hexamerâ—â—n in Saint Ambros 2. Theophylact Alexandrinus is no Author but Theophylus Alexandrinus 3. Saint Cyrill in his 5. lib. in Hesaim cap. 55. pag. 362. is non ens so is his cited place on St Iohn lib. 17. cap. 17. 20. 22. for he hath writ but 12. books on Saint Iohn and lib 13. Thesauri is a false quotation 4. Primasius sayth nothing on Rom 14. 5ly Pope Gaia there is non but Gaius or Caius there is 6ly Leo his 14th 81 95. Decretal Epistles are false Quotations So is Aelredus in ser 1. in Isai 13 and Tyndall for he hath only a Prologue to the Philip and mentions not bowing Neither Luther nor Feras hath a Postill on palme Sunday Pet. Matthaeus writes the summe of the Pops constitutions and Phil. Matthaeus writes ciuill law Chrytaeus hath no postill on Palme Sunday Komingstein is no uuthor but Koneigstein is Cutbert Tonstall a Bishop and Master Charke a Kentish Paritan do not say that the Church must bow at the name of Iesus only at the last day 'T is strang that M. Prinne doth quote D. Boyes and Zanchius for Avouchers of his opinion Is he so forgetfull of his diuision to proue bowing c. to be nothing where he saith that Zanchius and Doctor Boyes hold that bowing at Philip 2. is a ceremony c. but not an Indifferent ceremony as Master Prinne reports By this time you see how truely Master Prinne hath confirmed this denying of bowing at the name name of Iesus in the time of Grace by good Authors Only at the last day his Tenet hee will proue and if he be so tedious he should not haue dared to write till then so he might haue saued his Credit which now is lost in so many falsifications How many 80. or there abouts There are 15. Scripture-chapters but there are particular quoted texts of chap 36. There are 80. Interpreters or very nigh so many but their particular cited places are 120. at least For ought any solide scholer can read and obserue out of these scriptures and Interpreters Master Prinne might haue quoted Saint Whetston if there be any such aliue
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
not to the sound or syllables of his name Solution This Argument is Mr Prinnes 2 Argument at the first Question and the 4 in the last Question And let Mr Prinne learne that bowing at the name of Iesus hath relation to a sacred Ordinance and this is diuine seruice then only we bow and relation to a religious duty which is the Hearts worshipping of Iesus the inward bowing and relation immediately to the Person of Iesus for he is the Immediate finis cui the exalted Lord for whose Honours sake we bow Independent relation what learned word is that Independent Master Prinne saith that bowing at the name of Iesus hath immediate Independent relation to the very person of Christ Relation is a mutuall dependence if it be essentiall and bowing at the name of Iesus is dependent on the very Person of Iesus there it rests as in its Center or Personal End 2 Assertion The arguments which are produced to proue it to be a necessary or laudable ceremonie doe directly proue it to be no ceremonie but a divine worship or Adoration peculiar vnto Christ as God Objection 1. Bishop Andrewes Doctor Boyes Master Adams and Master Widdowes c. haue disputed the very letters and syllables of Philip. 2. 10 to proue bowing at the name of Iesus to be a necessary or laudable ceremony but this argument proues it to be a duty incident to the very name and Person of Iesus therefore 't is no naked arbitrary Ceremony Solution Here obserue that Master Prinne hath contradicted the diuision of his first argument at the first Question For there Bishop Andrewes and Master Adams are the Teachers as he saith that bowing at the name of Iesus is a duty of the text and here againe He sayth that Doctor Boyes and Master Widdowes doe teach that bowing at the name of Iesus is an indifferent harmelesse Ceremony Quo teneam vultum mutantem Protea Nodo In my first answeare there is Bishop Andrewes M. Adams c. Tenet which Master Prinne did falsify And there is Dr Boyes and Giles Widdowes c. assertion all opposite to the intruding Diuine But see a contradiction in this argument D. r Boyes c. proue bowing at the name of Iesus to be a necessary or laudable ceremony so Master Prinne but they hold that 't is a naked arbitrary ceremony so Master Prinne As if necessary were not opposite to indifferent and laudable were not more excellent than a bare Arbitrary ceremony Obiection 2 This bowing at the name of Iesus is to the person of Christ therefore t is not idolatry to bow at the name of Iesus From this argument Mr Prinne concluds that the bowing at the name of Iesus is no bare arbitrary ceremony because t is done to the person of Christ Solution And I say that 't is no arbitrary ceremony because 't is expresse Scripture so say all Orthodoxe divines B. Andrewes Dr Boyes Mr Adams Zanchius c. And therefore t is a necessary ceremony commanded by God himselfe and for Puritanicall contempt which now despiseth this ceremony our Church hath ordained the 18th Canon to reforme the wilfull and ignorant Obiection 3. This is a forg'd reason why Christians bow at the name of Iesus This To iustify testify and proclaime the deity of Christ against Arians Iewes and Infidells that deny it No ancient Father euer said that this is true nor Councell c. Solution Here Mr Prinne doth accuse Zanchius Mr Hooker and Dr Boyes of forgery But hee is very grossely mistaken though he hath disputed this argument before at the first question and first argument For Athanasius contra Arianos orat 2. and in his Epistle to his brother Adelphius doth teach that wee must bow to testify that Iesus is God The councell of Ephesus consisting of 200 Fathers saith the same against Nestorius Athanasius answereth the Arians that disputed that Iesus is not God because he died the death of the crosse Phil. 2. 8. Thus That Iesus was put to death in the flesh and the humanity exalted now he must be honoured with this honour At the name of Iesus every knee shall bow Nunc in posteris for euer The Fathers before quoted say the same Againe there is not the same reason why wee should bow at the name of the Holy Ghost though Heretiques haue denied that he is God as there is why we should bow at the name of Iesus for the text saith because Iesus died the death of the Crosse therefore every knee shall bow so Iesus was really more really despised then the Holy Ghost and a long time before Macedonius was an Heretique And why we bow at the name Iesus rather then at any other of his names T is answered at the 3 argument of the 2 question Objection 4. This reason of justifying testifying and proclaiming the deity of Iesus against the Arians c. ceaseth to be a reason because none doe openly deny the deity of Iesus as these Arians Solution The Turkes deny Iesus to be God so doe the Iewes who are not converted and other infidells divillish Apostats And the Puritans are no friends to Iesus differ not much from Arians and Nestorians in expounding of this text His name Iesus was not aboue every name with these neither is it the highest name with them Iesus was most disgraced in this name Iesus but what is that to Puritans they will worship him nothing the more for that So then there is cause and shall be cause why we must maintaine bowing to the Worlds end When Iesus shall come to iudgement shall he find all faithfull that are then aliue Obiection 5. If this bowing be so great as that every knee must bow then this bowing is the greatest of bowings then 't is a divine worship proper to Christ then 't is no humane Constitution which man can prescribe then 't is no arbitrary ceremony Solution This bowing is so great as the Text saith all knees shall bow at the name of Iesus And in a divine manner with reference to Iesus both God and man all knees at divine service doe bow The bowers at Iesus his name doe loue him aboue all things accordingly they doe bow at his name Thus this bowing is aboue all other bowings This is a bowing proper to God in mans nature first vilified now exalted and t is only due to Iesus as hee is exalted King of Kings and Lord of Lords It is beyond the spheare of man to be the author of this adoration but the Church hath power to reforme the neglect of this bowing at the name of Iesus Hence the Church hath instituted the 18 Canon to that purpose Obiection 6. This bowing at the name of Iesus is not arbitrary for many are vrged to vse it others are questioned for oppugning and censur'd But Mr Hooker Dr Fulke and Mr Willet say that this Ceremony is arbitrary Solution Master Hooker sayth that bowing at the name of Iesus is harmlesse He vseth not the