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
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
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
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
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