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
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
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
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
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
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 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
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
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