THE LAWLESS KNEELESSE SCHISMATICAL PURITAN.  
OR A CONFUTATION OF THE AUTHOR OF AN APPENDIX, concerning bowing at the name of jesus.  
WRITTEN By GILES WIDOW'S Rector of St martin's Church in Oxford, and late fellow of Oriell College.  1 COR. 14. 37. If any man think himself to be a Prophet, or spiritual, let him acknowledge, that the things, that I writ unto you are the commandments of the Lord. 
Printed at Oxford for the Author. 1631.   

TO MY MUCH HONOURED PATRON ENDYMION PORTER Esquire, and one of his Majesty's Bedchamber, salvation, long life & happiness in the Lord jesus.  
SIR  
YOUR noble intents, and ancient Real favours towards me, aught to be honoured with millions of thanks. And so thankful I am, as 'tis possible for me, so fare beneath your worth in terms of requital. I here present you with the first fruits of my Autumne-vintage, with the best grape, that ever was pressed into wine. The vine, whereon it grows, is the true vine: and the cup of salvation is the benefit, which it brings to the worthy receiver. This makes glad the heart of man, it cheers up the drooping soul, recreats the spirits, quickeneth the senses, and raiseth up the whole man to the highest pitch of happiness. And now give me leave, plainly to commend unto you the subject itself, or rather the Lord, and Master of my ensuing labours, which is this vine, this grape, and this wine, soprecious, so excellent, so everlastingly saving. 'tis jesus the Author of salvation, that's his name above all names: at the mention whereof S. Bernard in his 15. sermon on the Canticles was rapt into admiration, St Hierome, and other of the Fathers, and ancient Christians of the Primitive Church into amazement, and adoration. And well they might, for there is none other means under heaven to attain to salvation: this saves from the strength of death, from the pit of hell, from the tyranny of the Devil. But being dishonoured by a disgraceful pen, I am not ashamed to confess, that jesus is the Lord in the despite of his enemies, with heart, and knee, and pen: and am likewise bold to commend this Apologetique, or schole-defence of mine to your courteous acceptance, in token of my obliged thankfulness. And thus, till God shall add a greater blessing to my studies, now, and ever I rest,  
Yours at my hearty prayers, GILES WIDOWS.   

To the True Protestant Reader.  
A Confused Ropsody of vain, Idle conceits: this is the Authors of the Appendix Benevolence, wherewith he hath rewarded me, for writing the Shismatical Puritan. I aimed at the conformity of the Factious Brethren, that God's name might be glorified by our Church through the godly practice of Christian unity. I assure Mr Prinne, If he be the Author: that Causidicants, should be better Subjects to God, and to his Immediate Vicegerent in these Churches, the King, than to be Prime defenders of Breaking the peace of Orthodox Reformed Religion. But 'tis now, as our B. Lord and Saviour hath prophesied, There must be offences. Math. 18th, but woe unto the man, by whom they Come. Ver. 7. And there must be heresies, that they with are approved; may be known. 1. Cor. 11, 19 There shallbe false Teachers, which shall privily bring in damnable Heresies, denying the Lord, that bought them. 2. Pet. 2. 1. There must be offences, heresies, false Teachers. There must be, and are false Teachers. But yet here is one comfort in so great a misery: The False Teachers are not more learned, than Mr Ignoramus, a young scholar, a stranger to Metaphysical Divinity.  
For his bold Censure of my Schismatical Puritan, I shall quickly prove, that therein he proved himself to be very unlearned. Or else without the help of a Conventicle he might have given a better Censure. For the Preface, the Identity of a Puritan, that is not confused: but an infallible, and a perspicuous knowledge concerning the schismatic so that a man may but read, and know, what kind of Puritan I understand. For the Equivocates; the good, and evil Puritan, being distinguished, The Equivocant, the Puritan, hath lost his amazing ambiguity; and then there is no  Pulchrum digito monstrari, & possit Hic est. 
No man will admire him for an holy, godly, and religious Professor. The boys in the street may point with their finger, which is the Honest, and which is the dissembling Puritan. Secondly, my definition of a fallacious Puritan is not confused, but so perfect, so distinct, so true, so intelligible, as an Essential definition ought to be. There is the Genus Quid, What a Puritan is? A Protestant. There is the essentialis differentia Qualis, what manner a Protestant, a Puritan is? A Nonconformist. Thirdly the ten kinds of Puritans: this division is essential: For there are ten several Puritanieties, by which one kind of Puritan distinctly differs from an other, as you may read in my Preface. And my Sermon is not confused: 1. The Command: 2. The things Commanded: 3. The observing of the things Commanded: 4. The manner How, are without ambiguity, according to the rules of explication, and confirmation. Thus my book is not confused And vain, and Idle it is not, For the end thereof is necessary: viz: The Reformation of non-Conformists to the glory of God, and Preservation of his Church. This I intended though Mr Prinne doth shut his eyes, and will not see a truth manifestly visible. And a rhapsody 'tis none, no song: no composure of a song: no singing of a song. And I would to God, that there were no canting tunes among the Factious. The truth is, that the Essentials Essentiats etc. and their modalities have confoumded the fanatique Professor, and overthrown his Chair: and therefore he complains of that confusion; yet being unwilling to forsake a Bafling Profession; to the Eye of the world He brags, that my Schismatical Puritan is vain, and idle.  
It seems that the Professor will never reform: or else why is a book written against Bowing at the name of jesus: an Appendix, a lean too, a similitude of the House built upon the sands: Confused, vain, and Idle stuff. I'll assure you, that this is very Confused. For whereas Mr Prinne should first have distinguished the name jesus to have begotten infallible knowledge in the Reader: He contrarily strives to teach, that the name jesus is so ambiguos that sometimes 'tis not understood. It is strange that a Pretender to learning should rather teach stumbling at a word, to cause confusion then encourage seekers after actual knowledge to dive into the profound instructions of the wise: or else the distinction of the Right reverend, and learned Bp. Andrew's concerning the name jesus might have satisfied any rational capacity.  
Secondly Mr. Prinne is not confused only at handling the name jesus, but in his materia Circa quam: in the substance of his book. For he hath no explication of duty towards jesus, which he ought to have had, if he will prove, ad parts, that Bowing at the name of jesus is no duty of the text, and he hath no explication of the several kinds of Ceremonies, which he ought to have had for his private friends sake, that they might understand, how that no ceremony is a duty of the text. Certainly a necessary an universal ceremony is a duty of the text; as a thing considered, bowing at the name of jesus is both a duty, and Ceremony; sed formaliter, for several respects: as it 'tis a ceremony, 'tis not a duty; as 'tis a duty 'tis non ceremony, as you shall learn hereafter.  
He is not only confused in handling the name jesus, and in the substance of Appendix, but also in his Method. Let an understanding man observe his manner of dispute, and he cannot but affirm that he is altogether unworthy to teach, or to contradict the Learned, and Conforming Professors of of our Church. His method is neither essential, nor demonstrative, and then it's not necessary. ti's fit that it be known, what it is. It is a Dilemma, whose two general parts are gross mistaks. First he chargeth Bishop Andrew's, Mr. adam's, the Sorbonists, and Rhemists, that they teach, that bowing at the name of jesus is nothing else but a duty of the text The opposition of the 2 parts doth warrant me, thus to write. Then He saith that Zanchius Mr Hooker, Dr. Boys, and Mr. Widows, defend this assertion, that bowing at the name of jesus is but an indifferent, innocent, harmless Ceremony: yet all these Bishop Andrew's &c. Zanchius etc. do teach, that bowing at the name of jesus is both a duty and Ceremony, which, how this can be, he is not able to understand.  
He is so ignorant that he cannot tell whether all things have their perculiar times. Hence it is, that he confounds the time of divine service with the time of swearing, and blaspheming with any sinful time, when jesus is named. He hath not learned the difference between a categorical, and an exclusive sense, and therefoer he is not a shamed to infer; because the Council of Basil enjoined Canonical persons to bow at the name of jesus: therefore only they did bow at the name of jesus. He is so wilful in his opinion, that he denies (in the despite of the Council of Nice, and Ephesus, that either Primitive Church; or any Reformed Church ought to bow at the name of jesus.  
He perceives not: that in or at the time, when jesus is named every knee shall bow, are promisevosly read. So it seems that he is not a Grammarian. Notwithstanding all this ignorance he so earnestly disputs, as if he would talk himself out of breath, or else what means his zealous Tautology? The argument of Sovereignty is disputed six times at handling the meaneing of the text. The argument of preferring one name of jesus before another is repeated 8 times six times in the third question twice in the fourth. The Arg of bowing only to the name jesus and not to the person is disputed six times. The argument of preferring one person of the deity before the other is twice disputed. The argument that jesus is the name only of Incarnation etc. is disputed 5 times. That jesus is not jesus to the Devils etc. is disputed at the second and third Question. That bowing is only Metaphorical is disputed four times. That Lord is the name above every name disputed thrice.  
The metaphorical sense of bowing he hath separated from the letter of of the text, and makes that to be the only manner of bowing at the name of jesus. Philip. 2. 10. But he must Understand, that there is a real bowing, and more moral, then to be only metaphorical, as it appears at the end of his arguments answered concerning the meaning of the text: where he hath confounded an exclusive, with a compared sense. Thus: bowing at the last day etc. is the only principal, and therefore t' is the only bowing at the name of jesus: hence he hath falsified 15. scriptures. many primitive fathers & others: the number of them is but fourscore Istos modos dicendi: Per se: & per accidens those natural, & accidental manner of speeches he confounds. Thus: some do abuse Bowing at the name of jesus, as papists, & Ignorant Protestants: Therefore 'tis no harmless ceremony. And he is so decent, so trim in his arguments concerning the decency of bowing, that he confounds, Coordination, and Subordination with contrary opposition. Thus: Bowing with the heart, and bowing with the knee (which are subordinate) do differ, therefore they are so contrary, as two contrary masters. To read, & bow; to hear, and bow &c, are Coordinate duties: yet these with him are so contrary, as that they cannot be done together without confusion. Now behold the strange learning of a monstrous learned Immethodist. Is he not rare for dispurations being so ignorant of modalities? Is he not excellent to teach our Chutch being so brave a Babe in understanding?  
Again his Appendix is vain, and Idle. For in what the holy Ghost doth seriously commend jesus, that he neglects to remember. The Holy Ghosts reason, why all knees shall bow at the name of jesus is: because jesus took on him our nature, and then did so humbly demean himself, that he died the death of the Cross to save his Enemies Ro. 5. 8. For this cause God honoured jesus so much, that he commands every knee to bow at his name. This is the scope of the text: and then is not Mr. Prinne, vain, and idle in his conceit, to suppose argumenrs, to contradict the good & just meaning of the Holy Ghost: who is that True teacher, that God is the Just rewarder of jesus his the greatest Humility? Is it not vain, and an idle conceit, for to think better of Mr, Prinns' arguments, to cause no Bowing at jesus his name. then of the Holy Ghosts dictate, which is jesus his merit revealed to be, and God's Exaltation of jesus the causes, why every knee shall bow at the name of jesus. It is vain and idle to fight against God: this is the opinion of Gamaliel a Dr. of the law Act. 5. 34. 35. 36. 37. 38. 39 yet so vain: and so idle, the younger Lawyer is, that he would rather that his arguments should be belived then the most credible truth of the Holy Ghost. Here is a strange opposition. A Christian may and ought verily to believe, that a man should not dare thus to dispute against the Holy Ghost.  
What may be thought to be the cause that a man should grow so bold as to question the Holy Ghost for his doctrine? Certainly the mystery of iniquity is working a new work. Thus. If this name (jesus) were disrespected, not so publicly magnified as 'tis by the outward man's Bowing in, or at the time of divine service; then doubtless the Pure, Holy doctrine, and discipline of Elect Geneva shall be taught every where, to reform this Church of Great Britain. Do but dishonour the head of the Church, and then regenerate Genevaters shall govern the church, the King, the Realms, nay jesus himself. If objection be made, that the most Reverend Arch Bishop Cranmer, the Right Reverend Bishop Ridley, Father Latimer, and other learned and Holy Martyrs were burned into ashes, for their constant profession of the doctrine and discipline of this reformed Church. Answer must be made, that the Holy Mother Geneva, hath better doctrine, and discipline, than Cranmer, Ridley, and Latimer ever knew. The doctrine and displine, of faithful Geneva, are all substance: they are all gold. Oh if that Religion were here administered▪ every presbyter shall be greater than a Monarch, and every justice of peace above the Presbyter. And were not this an Excellent Reformation; when the Children of the Church, her Subordinate Members shallbe made such Transcendent Princes? A daring fantastic superstition! The Honour of jesus exalted fare above all Heavens must be nullified, to make Schismatical Puritans, Kings. Imperious Holiness!  
See a strange wonder: here is Lucifer-like pride in deed. The Devils were cast out of Heaven Esay. 14. 14. for their pride, because they would not believe in the Son of God, the Confirming Mediator of Angels: so the Schoolmen. And shall sly Professors then, be spared, seeing they will not Bow at the name of jesus, which is a sign, that they do not believe in the Redeeming Saviour?  
If a Lawyer shall industriously write against the law, is it credible, that He is a Religious Observer, or a lawful Professor of the law? Where is the good Conscience, the Necessary Subject of the higher Powers mentioned at Rom. 13. 5? This stands at the Bar, and allegeth God's Heavenly law: All knees shall bow at the name of jesus: and 'tis baffled with an Outery. A Reformation. A Reformation. To bow at the name of jesus is Superstition. To bow at the name of jesus is Superstition. The good Conscience desireth a pacifical dispute, but the violence of aspiring Spirits, will not endure to fear the truth: therefore I desire the Christian Reader to observe the plea of a good conscience. Thus: The tie of God's law, and of the King's laws derived from Gods, is Obligatory to bind all good Subjects unto Obedience. First the text binds all Christians in faith to believe, and in manners to Bow at the name of jesus: which I have proved at handling this Question. Whether Bowing at the name of jesus, be a duty of the text? To second the text, our dread Sovereign Lord, the King, hath four laws, to humble his Subjects in faith, and manners; to Bow at the name of jesus.  
The first is the 20th article of our Reformed faith, which is the Authority of the Church, to ordain Rites, and Ceremonies whereof Bowing at the name of jesus is one, though it be commanded by God originally, yet in application to reform Non-conformists, 'tis the Church's Canon. Then by the Doctrine of our Reformed faith, 'tis plain, that we must bow at the name of jesus. Because our Church-Authority hath decreed this Bowing (as you see) according to scripture. The second is the 34 Article, which is the Traditions of the Church, and bowing at the name of jesus being universal is more necessary than those being particular and expressed thus; Whosoever through his private judgement, willingly and purposely doth openly break the traditions of the Church etc. aught to be rebuked openly (that others may fear, to do the like) as he, that offendeth against the Common order of the Church, and woundeth the Conscience of the weak Brethren. Then 'tis plain by the testimony of Orthodox faith, that all must bow at the name of jesus Sub paenâ publicae redargutionis under pain of open Rebuke. The third law is the 6th Canon of our Church. The words are these. Whosoever shall hereafter affirm, that the Rites, and Ceremonies of the Church of England by law Established, are wicked, Antichristian, or superstitious, or such, as being Commanded by lawful Authority, men who are Zealously, and godlily affected, may not with any good conscience approve them, use them, or as occasion requireth, subscribe unto them, let him be excommunicated ipso sacto, and not restored, until he reputes, and publicly revokes such his wicked errors. Then by virtue of this Canon, he that writes against Bowing at the name of jesus, should be taught better manners. He should be delivered to Satan by his Diocesan, for to tame his fleshly, and division-making faction in the Church, to teach him, and his private friends Canonical obedience. And 'tis very good reason so to do for transgressing the 18th Canon, which is the 4. law. The words are these. When in time of Divine service, the Lord jesus shallbe mentioned, due, and lowly Reverence shallbe done by all persons present, as it hath been accustomed: Testifying by these outward Ceremonies and Gestures their inward Humility, Christian Resolution, and due acknowledgement, that the Lord jesus Christ the True, and Eternal son of God, is the only Saviour of the world, in whom alone all the mercies, Graces', a●d promises of God to mankind, for this life, and the life to Come are fully, and wholly Comprised. And then is not he very worthily excommunicated, that scorns to Bow at the name of jesus, s●ing the finell end thereof is to testify his Humble, Cristianly Resolute, a●d due acknowledgement of his faith, that the Lord jesus is the Saving King of the Catholic Church?  
And is this Christian Reader, Idolatry to be cried down? To Bow at the name of jesus is Idolatry! To Bow at the name of jesus is Idolatry! Is this Religious Bowing to be baffled with an outery? A Reformation! A Reformation! Unreasonable Animals▪ Wilful Gainsaying Humonsts! He that peremptorily, and impenitently teacheth against this Rev●rend, & Honourable Bowing at the name of jesus, ●o●es not the Lord jesus: and St. Paul● would have such an obstinate sinner rewarded according to his great stomack●. Thus: If any man Love not the Lord jesus, let him be Anathema Maran●atha. 1. Cor 16. 22. L●t him be accursed with a bitter curse, with the Greater Excommunication.  
I must not say, that M. Prints heart doth not ●o●e the Lord jesus▪ only God is the s●archer out, and the discerning 〈◊〉 of the secret court of conscience. But 'tis very cert●ine, t●●t M. ●rinns daring fancy hath most unsufferably dishonoured the exalted, the most honoured, and the most glorious na●● of jesus. His Appendixes' ●s witness▪ which is a contradictorious suppose, Ignoratio Elenchi, a ●a●e supposable That bowing at the name of jesus is nothing. His suppositious proofs to defend this Erroneous despiteful Hypothesis, are two. Thus: bowing at the name of jesus is neither a duty of the text, nor an arbitrary, harmless, and decent Ceremony.  
If you will see Mr Prinne in full view of his colours you must observe these four questions. First whether bowing at the name of jesus be some thing? Secondly whether bowing at the name of jesus be a duty according to the letter of Phil. 2. 10? 3ly. whether bowing at the name of jesus be a duty according to the Real meaning of the text? Fourthly whether Bowing at the name of jesus be an Arbitrary, Harmless, and Decent Ceremony? This is the substance of the appendix. Here you shall see his Imperious, Daring boldness against our Church.  Difficile est Satyram non scribere—— 
Who can endure his High look, and his proud stomach? although 'tis true, that neglect had been answer good enough for his confused matter and method; for his vain, and idle suppositions: yet the unlearned may overvalue his Anti-Iesus-Appendix. But reason there is none, why any one should regard such an irregular nonlicet. Missive authority he hath none to teach: for he is no public Ecclesiastical Priest: and learned judicious charity he hath none: for learned and charitable faith will not break the peace of established Religion; of Religion established according to Canonical scripture. I would to God, that he had taken counsel of his Colledg-moderator▪ than friendly Suppression should have buried this untimely fruit. But to what purpose is it to wish him good, that wisheth so little peace to the Church? There is nothing to be done by me for him, but to pray for him, and confute his arguments, that the weak in faith be not shaken, nor troubled, and that he be not in love with his great sin committed against the Lord, & his Church. So let the stiffnecked, & stiffe-kneede be made to know themselves to be but men, but erroneous men: and that jesus is the Lord, at whose name their knees must bow, now in the time of grace. I pray God, give all them, that love the Lord jesus so much piety, as that they ever worship him, not only inwardly with the heart, but jointly with soul, and body▪ with heart, and knee that at the last day the whole church may enjoy his Glorious Benediction. Thus I continue,  
The Hearty well wisher of all humble Christians Giles Widows.   

WHETHER BOWING AT THE NAME OF JESUS be some thing?  
Certainly Bowing at the name of jesus is some thing. For in genere Entis in being 'tis an action. In genere moris, in being a duty 'tis an external religious action. In signification, it is a Religious relation, or ceremony. It is a Religious action, and a Religious subordination of the knee to a Religious heart is its essential difference. It's Terminus a Quo is the name jesus rehearsed, and heard at time of divine service. It's Terminus ad Quem, or Finis Cui, for whose sake it is done, is the Alsaving, and Glorious person jesus. It's terminus ad Quem, or finis Qui for what purpose we Bow, is to testify humbly, resolutely, with due acknowledgement, that jesus Christ is King of Kings. The deserver of this bowing, is jesus in his humility. The Principal commander of this bowing is the Holy Ghost. The subordinate commander is the Church. The Immediate internal cause is faith, hope, and charity. The Immediate external cause signifying, is the Preacher, or Reader of divine service. The Immediate external cause signified, is the object, which is the text. Philip. 2. 9 10. and the 18th Canon of our Church. It's Radical Subject is the Regenerate will: It's regenerate director is the knowing faithful understanding. It's Principal guide is the Holy Ghost. It's mystical Head giving motion, and sense and life to Bow, is jesus himself: It's Radical organ is the Heart. It's visible Organ is the knee. It's time when, is Toties Quoties, so oft as the name jesus is rehearsed in divine service. As the Bowing of the knee at the name of jesus signifies the Bowing of the heart: and as the Bowing of the heart at the name of jesus is signified by the visible bowing of the knee. This outward bowing is the relate to the inward Bowing: and the Inward Bowing is the Correlate to the outward Bowing, the signifying decency of the knee: this is the moral Ceremonious Relation. Significabilis humilitas, internal humility signified, that is the Real, Moral Correlation. But what if Mr Prinne understands not Internal Relations, Entities, Causations, Inherence, producted, and mutual Dependence herein? What doth not he understand, and yet presumes to confute judicious BP Andrew's, Zanchius, Dr Boys, Mr Hooker, Mr adam's, etc. Then let him put of his hasty spirit, and Learn true Christian humility: for he is to young to be a judge in our Church, & to condemn well deserving men, is not the duty of a Christian. Here are 25. arguments, which a judicious intellect is able to produce, and thereby to prove, that Bowing at the name of jesus is some thing. But yet hear Mr. Prinnes arguments, wherewith he would conclude that Bowing at the name of jesus is nothing.  

Objection. 1.  
If Bowing at the name of jesus be some thing: then 'tis either a duty of the Text: which is the Sorbonists, Rhemists, BP. Andrew's and Mr. Adam's doctrine: or else it is an Indifferent, Innocent, Harmless Ceremony, which is the doctrine of Zanchius Mr. Hooker. Dr Boys, and Mr. Widows. A Ceremony which no man is constrained to use: so Mr. Hooker. But this cannot be: for thus one doctrine confounds the other. Therefore Bowing at the name of jesus is nothing.  

Solution.  
These are the words of the Right Reverend, and Orthodox BP. Andrew's; What way more sit to express our humility by, than by bowing at the name of jesus: this sign of humbleness? Thus then bowing at the name of jesus is a Ceremony according to BP Andrew's: And he saith, that Bowing at the name of jesus is a reward of jesus his passion. ser. 9 on the Resurrection. pag. 475. Thus, Bowing at the name of jesus is a duty of the text according to the BP. Zanchius saith: that to Bow at the name of jesus is a duty. Quod omne genu debet flectere ad nomen jesu: at Philip. 2. 10. pag. 124. That every knee ought to Bow at the name of jesus. Et antiquissima Consuetudo in Ecclesijs, ut Cum nominatur jesus, omnes aperiant Caput, in testimonium Reverentiae, & adorationis pag. 123 It was a most ancient custom in the Church for men to veil, & bow at the name of jesus, in token of reverence & adoration of jesus. Thus Zanchius saith, that bowing at the name of jesus is both duty & ceremony. M. Hooker doth teach the cause, why Christian men anciently did, and do, especially stand, and bow, when the Gospel is read: Because the Gospel doth contain, what our Saviour spoke, or did do, or did suffer in his own person. Then according to M. Hooker, the Church did acknowledge bowing to be a duty due to jesus, by reason of what jesus said, did do, and by reason of his passion: And he saith that this Bowing was in token of greater reverence. &c: lib. 5. of his Ecclesiastical Polity pag. 248. Concerning that He saith, that no man is constrained to Bow: this is true in our days: for M. Prinne knoweth that the penal law is not executed on all them, which do not bow, and but only on them, which revile bowing at the name of jesus. But yet the text, and the 18. Canon tie all to bow. Here you may observe, that M. Hooker teacheth that to bow at the name of jesus is a duty: because due by reason of jesus his passion, and that 'tis a ceremony, because 'tis a token of greater reverence.  
Dr. Boys saith that Bowing at the name of jesus is a Reverend regard of the Son of God above other messengers. And in this sense then 'tis a duty. And he saith, that 'tis a respect most profitable against infidels, jews, Arians, who derogate from the honour of jesus. pag. 280. on the Gospel for the Sunday next before Easter. And thus then ti's a ceremony.  
Mr. adam's saith, that God hath Created corporal Organs to express without, the mental devotion within. Then bowing at the name of jesus is a moral sign, and so a ceremony. And that we must worship, and bow down, and kneel before the Lord our maker pag. 1203. in his meditations on the ereede. Thus he saith bowing at the name of jesus is a duty, required not on●y at Philip. 2, but at Psal. 95.  
The Sorbonists Mr. Prinne hath quoted out of Calvin on Phil. 2. But he makes no mention of the Sorbonists: and he favours not there Mr Prinnes assertion. These are his words non interiore modo Cordis affectu, sed externa quoque professione Colendus est Deus, si velimus illi reddere, quod suum est. We must worship jesus with the heart, and we must worship him with the knee also, if we give him the honour, that is due to him. The second quoted concerning the Sorbonists is Marlorat: and he saith that they believe, that this name jesus is magical, that it hath totam vim in sono inclusam: a reail virtue being pronounced. But these are Marlorats own words. Adoratio hic notatur, quae est Dei propria: Cuius symbolum est genuflexio in Philip. 2. Here bowing is a token of worshipping jesus, of adoration, which is proper unto God. D. Willet in his Synopsis doth not mention the Sorbonists, but saith that this Bowing is the same, which God challengeth to himself. pag. 1165. The Magdeburgians do teach, that to Bow at the name of jesus is the reward of jesus his obedience. Cent 1. lib 2. cap. 4 pag. 241. de doctrina pag. 252. & pag. 336. But in the 2. Cent. cap. 5. there is nothing concerning Bowing at the name of jesus. no mention of the Sorbonists. Adorabunt te, & in te precabuntur, quoniam inte Deus est, & non est alius Deus praeterte. Margarinus de la Bigne ex alma Sorbon● schola. This bowing is an adoration of God, and we must worship jesus, for he is the one, and only God.  
The Rhemists say that Bowing at the name of jesus is religion on Philip. 2. that it causeth a religious remembrance of jesus. They teach Bowing a duty, and a remembrance. Dr Fulke on Philip. 2. against the Rhemists saith, that Bowing at the name of jesus may be well used, and is not to be misliked etc. Mr Cartwright is afraid to affirm, or deny this bowing at Phil. 2. Conclusio tua, qua infers &c. quod nomen jesu honore non colam, falsa & excogitata est. Dr Whitaker, in his answer to Mr William Rainolds, refutation chap. 16. pag. 442. But pag. 398. & 399. are false Quotations. Dr Whitaker did bow at the name of jesus not superstitiously, but religionsly, as it may appear in his cited place, Giles Widows, saith in his Sermon, the Schismatical Puritan, that Bowing at the name of jesus is express scripture. And 'tis true, for the Bowing of all things is expressed: and therefore this bowing is expressed enough for an obedient capacity: thus then 'tis a commanded duty. Every knee shall bow etc. I say that bowing &c. is a moral decent gesture and so saith Luther at Esay. 45. signifying the hearts worshipping of jesus which is external adoration and so 'tis a Ceremony.  
The learned BP. etc. teach that bowing at the name of jesus is both duty and Ceremony: So Mr Prinnes division into a duty of the text, and into a Ceremony, is but a false surmise to defend faction. But what dares not King Vzzias Lay-Chaplaine do, to humour his private friends?    

Objection 2.  
A Ceremony, which hath immediate reference to the very person of Christ doth differ really from a duty of the text. Bowing at the name of jesus hath immediate reference to the very person of Christ. Therefore bowing at the name of jesus is no duty of the Text. This argument Mr Prinne hath disputed against BP Andrew's, and Mr adam's. This is his Marginal note.  

Solution.  
The Mayor is not true: for bowing at the name of jesus is a Ceremony and a duty: How can that be? Thus: As bowing of the knee, signifies the religious bowing of the heart at the name of jesus, so it is a religious Relation, or Ceremony: and essentially it hath reference only to the signified humility of the Heart, that this doth honour jesus by bowing at his name. But relative obedience must have its Terminum ad quem, or Finem Cui: a Person, to whom 'tis tied: so this bowing at the name of jesus hath the person of jesus; for to him we must bow. In signification then of its Correlate, which is the bowing of the Heart, it is a Ceremony; In use, or practise 'tis a duty, due to the person of jesus. At the time of Gods rewarding jesus, the Text not long after saith: Every knee shall bow etc. thus 'tis a duty commanded by God himself. At the neglect of bowing at the name of jesus, the 18. Canon of our Church saith, that all present at divine service shall bow at the name of jesus. Thus 'tis a duty commanded by the Church. We must bow to testify our humility of Heart, thus 'tis a moral Ceremony. For jesus his sake we must bow. So Bowing as the thing considered is both duty and Ceremony: but for a divers consideration, as 'tis a Ceremony, you see 'tis not a duty, and as 'tis a duty, it is not a Ceremony. The same thing bowing hath a twofold respect: the one of moral signification, to make it a Ceremony: the other of practice commanded, to make it a duty. Mental devotion will not serve. God will have both corporal, and vocal to express it by: so BP. Andrew's. We must bow with our knees and confess thus implicitly, that jesus is the Lord. Thus the same BP. So know then that the same bowing is both a duty, and a Ceremony.    

Objection 3.  
To omit a religious duty is a sin. To omit bowing at the name of jesus is no sin. For at swearing by, and at blaspheming of the name of jesus, we ought not to Bow.  

Solution.  
Every time is not the measure of every motion, but of its own. The practice of grace is a good motion, and the time thereof is good, very well employed, to a good purpose, to the honour of jesus. The practice of sin is an ewil motion, and its time is evil. But those motions have their own times: and so have all things else under heaven. Eccles. 3. But I am sure, that swearing, and blaspheming have no appointed times. They and their times are forbidden, and therefore away with such a blaspheming argument. Things forbidden are unlawful for Christians; at no time they must be admitted. But bowing at the name of jesus is a commanded duty. And because the Church hath seen the baffling of Catchpole Scripturists, she hath named the time of bowing at the name of jesus. The time is the time of divine service, so we read at the 18. Canon. A very congruous time. Every commanded thing hath its commanded time, and therefote bowing at the name of jesus hath its commanded time proper to itself, so exclusive of all other times, that only a religious time must be, and is the time of bowing at the name of jesus. If Mr Prinne, be such a Borrower, or exchanger of times, let him answer this argument for his own arguments sake. Mr Prinne is M. Prinne at all times, & at all places, If at all times therefore he was Mr Prinne before his father was borne: for that time is time, for that time is subordinate to one of the species of time. And so he is a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

Objection. 4  
Every religious duty is universal either in respect of person, time or place; But bowing at the name of jesus is not universal for person. For the Popish Council of Basil prescribes it only to Canonical persons: so Surius Council. Tom. 4 pag. 61. The council of Seine, or Sienna restrains it only to the same persons. Concilium Senonense decreta morum. Cap. 18. Surius Tom. 4. Pap. 741. The Synod of Augusta Anno Dom. 1548. Cap. 27. hath decreed that Ecclesiastical persons shall bow at the name of jesus; and at the name of the B. Virgin Mary, and at the mention of the body and blood of Christ. Surius Tom. 4. Pag. 810. 2ly bowing at the name of jesus is not an universal duty for time, & place. For men bow not at all times. Gregory the 10 (one of the first Fathers of it) restrains it to celebrating the Mass. Sexti decretalia l. 2. T. 23. c. 2. The Council of Basil restrains it to Canonical hours in Cathedral, and Collegiate Churches. In like manner the Council of Seine. The Synod of Augusta restrains it to Sermons and Masses. M. Hooker confines bowing at the name of jesus only to the time of reading the Gospel.  

Solution.  
Here M. Prinne disputes against Protestants, and Papists: but being ignorant of Modalities, De quibus non degustavit. He errs unsufferably in his reports. For the Council of Basil doth not prescribe bowing at the name of jesus only to Canonical persons. These are the words. Statuit igitur Sancta Synodus, ut in cunctis Cathedralibus, & Collegiatis Ecclesiis &c: Cum nominatur gloriosum illud nomen jesus, in quo omne genu flectitur caelestium, terrestrium & infernorum, omnes caput inclinent: this is M. Prinnes note. All Cathedral, and Collegiate Churches shall bow at the name of jesus. But M. Prinne, where is your exclusive term (Only?) You must plead A non est inventus. That word Only is not in any Popish Council. Only they drink the holy wine at Mass, I mean the Popish Priests, but that Only They shall bow at the name of jesus: No Protestant at any time as yet did justly charge them with. And what if the Synod of Augusta hath commanded Papists to bow at the name of the B. Virgin Mary, & at the mention of the body & blood of Christ. what is that to this purpose? That which is good in Austin the Popish Archbishop of Canterbury, we embrace, and commend: but that which is otherwise, let it whither in the root, from whence it sprang: so, M. Mason lib. 2. cap. 4. of consecration of Bishops pag. 58. Our Church (God's holy name ever be blessed,) is purged from popish corruption: & the Lord jesus preserve her from Imperious Puritans. What hath our Church to do with Popish religion? Read the 18. Article of our reformed Faith, and so inform your understanding in the name jesus. Once more let me tell M. Prinne that he injured Pope Gregory the 10. His words are these — Quod generaliter scribitur, ut in nomine jesu omne genu flectatur, singuli singulariter implentes, (praecipue dum aguntur missarum sacra mysteria) gloriosum illud nomen quandocunque recolitur flectant genua cordis sui, quod vel capitis inclinatione testentur. Here M. Prinnes quotation is Sexti Decretalia. lib. 2. Tit. 23. cap. 2. But 'tis lib. 3. de Immunitate Ecclesiae. c. Decet. 6. Here Gregory the 10. commands all to bow at the name of jesus: and not (only) but chiefly at the Mass. But that Gregory the 10, who lived in the year of the Lord. 1271. was one of the first Fathers of bowing at the name of jesus, this is fabulous: a part of the Puritans Legend. Haddit M. Prinne been careful to have perused Bishop Andrews his 9th Sermon on the Resurrection: He had read these words. No writer (not of the Ancient) on this place, that I can find, save he, that turned all into Allegories but literally understands it, and likes well, that we should actually bow. pag. 476. there you may see Authorities, that bowing at the name of jesus did not begin at Gregory the 10 this. time. St Cyrill the Bishop of Alexandria, who lived in the year of the Lord 430. saith, that the Church then did bow at the name of jesus cap. 5. Thus numquid hominem communem, & nos, & universum coelum hactenus percolimus? Absit. Adoramus Emmanuelen etc. Binius in his Coll: of Counsels Tom: 1. Actorun conilij Ephesini oecumenici pag. 670. we bow at the name of Emmanuel, because he being the son of God took on him our nature, died, by his own power did rise again, and so made us the conquerors of death. And who is Emmavel but jesus? To this purpose Athanasius, who lived 326. years after Christ, writeth. Ideo adoravit, quia vidit suum opificem, Architectumque in carne consistere Et in nomine jesu omne genu Flectebatur, et in posterum flectetur. In his Epistle to Adelphius pag. 69. Therefore the Church did bow, doth, and shall bow at the name of jesus: because she hath, doth, and shall behold by faith▪ jesus in our flesh. Flectebatur: the Church then did bow at the name of jesus before that time of Athanasius. Thus then 'tis plain, that Gregory the 10. was not one of the first Fathers of bowing at the name of jesus. Concerning Mr. Hooker: he saith that we chiefly bow at the name of jesus, when the Gospel is read: but he saith not, that then is the only time of bowing. Mr Prinnes argument is enough to confound the law, if men were so simple as to believe him. Thus, thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength. This is the chiefest law. Then if Mr. Prinns' manner of dispute be true, there is no other law. Then honour thy Father, and thy Mother etc. the laws of the second table are no laws. Then we need not love our neighbours nor the, Church. Is this Schismatical divinity? The heart is the chiefest member of man's body; then according to Mr Prinns' argument: man hath only an heart: then he hath no brains, no religion. The blind may follow the blind, till both fall in the ditch: but let us follow the Church's direction, the 18th Canon, and accordingly bow at the name of our Lord, and Saviour jesus.    

Objection 5.  
The primitive Church never used this bowing at the name of jesus as a religious duty. Therefore to bow at the name of jesus is not duty of the text. Then 'twas nothing at all among them.  

Solution  
But to bow etc. was the custom of St Hieromes time: these are his words on Esay cap. 45th: Moris est Ecclesiastiei etc. 'tis the twentith Canon of the Council of Nice. Antiquissima consuetudo. Zanch: It was in the beginning: of the Church. Arch. Bishop Whitguift. Was S. Cyrill of Alexandria a Primitive Father? And so was Athanasius Archbishop of Alexandria: and they teach that bowing at the name of jesus is a worshipping, and adoring of jesus. Bishop Andrews saith, that all the Fathers, but Origen, do literally understand and approve of actual bowing at the name of jesus. The Council of Ephesus consisting of 200. Bishops, against Nestorius hath inserted, bowing at the name of jesus, amongst their Acts: so Binius Tom. 1. Collect. of Counsels Cap. 5. pag. 685. The Council of Ephesus saith, that we must adore jesus with the worship of God: so Crabbe at the 8. Act of the Council of Ephesus. And then did not the Primitive Church bow at the name of jesus? Si quis Crucifixum non adorat, sit Anathema, & inter Dei. cidas censeatur. So Nicholinus in his Collection of the Council of Ephesus, cap. 7. Tom. 2. pag. 1004. If any man adore not Crucified jesus, let him be accursed for the God-slaier. And so great was the authority of the Council of Nice, Chalcedon, Constantinople, and Ephesus, that S. Gregory the Great said, let him be accursed that doth not esteem as well of them, as of the Evangelists: so Surius Tom. 1. pag. 254. on the life of Theodosius Coenobiarcha.    

Objection 6.  
All the Protestant Churches have rejected bowing at the name of jesus. For they have frequently writ against it. For they do expound this bowing at the name of jesus, to be only the bowing at the last day.  

Solution.  
When Reformation of Religion in King Henry the 8 this Reign was striving in the womb, than Thomas Cantuarien: johannes London: Stephanus Winton: etc. Edvardus Ebor. Cutbertus Dunelmen: Robertus Carliolen: with all Arch-deacons, with the Professors of divinity, and law did not write against bowing at the name of jesus: but did magnify jesus vilified by the jews. This is written in their Exposition of the Apostles Creed entitled the Institution of a Christian man, which King Henry the Eight commanded the two most Reverend Arch-Bishops, & all the Right Reverend Bishops of both Provinces to write, to suppress, remove, and utterly take away all Errors, Doubts, Superstitions, and Abuses in the Church to the Honour of Almighty God, etc. to the perfect establishing of his Highness' subjects in good unity, and Concord, and perfect quietness, both in their souls and bodies, Thus the Epistle Dedicatory to the High, and most Excellent Prince etc. King Henry the 8th.  
Again Queen Elizabeth of ever blessed Memory, commands thus at 52. Injunction. That whensoever the name of jesus shall be in any Lesson, Sermon, or otherwise in the Church pronounced, that due Reverence be made of all persons, young, and old, with lowliness of courtesy, and uncovering of Heads of the mankind, as thereunto doth necessarily belong, and heretofore hath been accustomed. This is the 52. Injunction. The 22. Injunction is, that Ministers shall teach, &c: that no man ought obstinately, and maliciously to break, and violate the laudable Ceremonies of the Church, etc.  
In King james his Reign Blessed for memory to the world's end, then in the year of the Lord. 1604: The Answer of t●● Vicechancellor, the Doctors, both the Proctors, and other the Heads of Houses in the University of Oxford, agreeable undoubtedly to the joint, and uniform opinion of all Deans, and Chapters, and all other the Learned, and obedient Clergy in the Church of England, and confirmed by the express consent of the Vniersity of Cambridge, doth testify thus: Reverence done at the name of jesus is no superstition, but an outward sign of inward subjection, to his divine Majesty, and apparent token of our devotion. Cap. Concerning the matter of the complaint of some Puritans. Par. 10. And by successive protection our gracious King Charles his 18th Canon which is now in force commands all present at Church, to bow at the name of jesus in time of Divine Service. Then 'tis a manifest truth, that our Church hath ever since her Reformation, bowed at the name of jesus. As concerning other Churches reform, I read that their teachers Preach bowing at the name of jesus to be necessary. For Calvin writes on Philip. 2. that God is to be worshipped by external profession: And jesus is God. He is God and Man. Marlorat saith on the same place, that 'tis a worship due to God. Zanchius on the same place, that 'tis a testimony of our adoring jesus. Musculus, that 'tis a witness of our inward reverence, and worshipping of jesus. That all shall bow at the last day, Angels, Devils, Reprobates, and that now, the godly, and faithful shall bow. Eilhardus Lubinus on Philip. 2. writeth, that he is a wicked man, that uncovers, and bows at the name of his Prince, and yet will not veil, nor bow at the name of jesus. For who is greater, God, or the King? Or must not we honour God more, than the King? Or is bowing with the knee or putting off the Hat, too much honour for jesus, the exalted Lord of life? The Puritan picks a quarrel at the five letters (JESUS) So ignorant the captious Schismatics declare themselves to be. What if some writ against bowing at the name of jesus? What must be done therefore? Let us be tried by the letter, and meaning of Philip. 2: and then I hope, the Controversy shall be perfectly ended.  
Whether Bowing at the name of JESUS be a duty according to the letter of Philip. 2. 10?  
SPELL, and then 'tis Thus by articulation: At the name of jesus every knee shall bow: Read, or write, & still they are the same letters. And then seeing that one not more learned than a writing Boy, nay then a Reading, or spelling child can assure the doubting Questionist, that there are no more, no fewer and that only These are the letters of Philip. 2. 10. how dares a Professor be so bold, as to say, that to bow at the name of jesus is not a duty of the Text according to the letter? After the substance of the letter, examine the signification of these words: whether jesus signifies any person else at Philip. 2. but the Lord jesus: not joshua who is called jesus only twice in the new Testament: once at Acts 7. 45. and once at Heb. 4. 8. Nor doth this jesus a literal & personal name signify justus who is called jesus. Coloss. 4. 11. And as for jesus the son of josedecke Agge. 1. 1. he is not read in the new Testament, nor is jesus the son of Sirach in any text of the Gospels, or Epistles. So here is no ambiguity; for 'tis perspicuous, not is here any error, for 'tis Certain, that the Lord jesus is only jesus written, & read, and understood 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 Hilary loco 10, Greg. Nyssen loco 20, St Ambrose loco 10, 20, 30 etc. St Cyrill of Alexandria loco 10, Fulgentius loco 20, and john the 2, Pope. Therefore let no man doubt, but that only the Lord jesus is literally this proper, personal name jesus written at Philip. 2. The 2. word in the text is knee, (Every knee) at which Mr Prinne doth stumble. The letters are visible enough in his own English Bible: for substance one, and the same: for number all equal with these (EVERY KNEE) and for posture not dislocated. And what kind of knees all creatures have, this is not written in the letter expressly literally: but those knees, which the creatures have, they shall bow: and they shall bow every one their own knees, and that without proxies for every knee saith the text, shall bow: all Angelical, all infernal, and all corporeal knees: The knees of things in Heaven, of things in the Earth, & of things under the Earth. St Paul writes here true literal divinity: Mr Prinne will grant this of all tongues in Heaven, because they shall all confess, that jesus is the Lord: For it is the tongue that confesseth, and so he may say as truly, that Angels, & other spirits have knees, for the same Author hath justified it in one, and the same Philip. 2. The 3. word is bowing, which Calvin calls external adoration in us at Philip. 2. & we must glorify God in our Body, and spirit. 1. Cor. 6. for that end He bought us with the price of his unvaluable life. Calvin saith that now in this life we must bow at the name of jesus, not only inwardly but outwardly in his Commmentaries on Isay, 45. Rom. 14. & Philip. 2. & the same say Musculus, Aretius, Bullinger, Marlorat, Zanchius etc. And rather at the name of jesus, than at any other name of God: because God in his 2. person, named jesus only humbled himself, and died the death, even the death of the cross. A good Lecturer, may find this divinity in the very letter of Philip: 2. Must all knees bow at the name of jesus? Must all knees? Then I pray you observe with me hence this Doctrine. All Christian knees in the Militant Church must bow at the name of jesus. Is this true doctrine, All knees must bow? But when? Then, when they must honour jesus. And now is a time, and apppointed by the Lord to worship. Psal. 95. no worship, neither inward, nor outward, God by scripture hath denied to be given to jesus. God hath not said that we must worship him only at the last day. The Prophet Isaiah hath not writ it, nor St Paul: but the letter of the text is express; that he hath already merited all Honour: and that every knee shall therefore bow at the name of jesus: And is the time of our Christian life too sudden a time, as that now we must not worship him? The 24. Elders have proclaimed the contrary: Revel. 5. Observe this use. Did jesus die for us? What? Did jesus die the death of the Cross? was jesus so cruelly, so despitefully, so disdainfully handled for his Church? Then in time of divine service let jesus have given to him, knee, & hat for a free will offering: nay more: Give him heart, and soul, and body, even all Decent, & well ordered honour. jesus thought that his life was not too much to save miserable sinners: and therefore 'tis an odious ingratitude to deny him knee-honour at the time of holy worship, seeing by his promise he is in the midst of them, that are gathered together in his name jesus, to praise, and magnify him for all blessings conferred on his People. But Master Prinne never thought of this: and therefore he disputes, as followeth:    

Objection.  
To bow in the name of jesus, is not to bow at the name of jesus. But the letter of the text is: every knee shall bow in the name of jesus. 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 Genevas which is Beza translated. The new translation is, In the name of jesus: so all ancient English writers, who quote this scripture.  

Solution.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in, or at: so Petrus Gillius Albiensis. Grammar learning doth teach thus much. And 'tis very rational, and as vulgar, as true. In Grammar we say in a place, or at a place. In a bill, or a bond, Mr Serivener writes, in or at the dwelling house of etc. at, in, or on the 25. of March, which shall be in An. Dom, etc. Thus in, and at a place; in & at a time are promiscuously used. So speaking of the time, when jesus is repeated, to put us in remembrance of bowing at his name, we do truly, and properiy say. In the time or at the time of divine service, when jesus is mentioned, every knee shall bow. The 18th Canon is the same in sense according to either of the acceptions. At Michaelmas Term, and in or at some other term all Lawyers will follow their own vocation, and not continue bold, and ignorant Immodalists in expounding Philip. 2. and other scriptures. But howsoever remember, that in Michaelmas term, or at Michaelmas term aut eo circiter, I thus answeard a lawyer, 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 jesus every knee shall bow. But yet this is not true Christo jesus Domino nostro etc. omne genu curuetur: so Irenaeus l. 1. c. 2. adversus Haereses pag. 51. Every knee must bow to jesus Christ o●r Lord. Donatur jesu, ut Caelestia, & terrestria & inferna genua Electant: so S. Hilary l. 9 de Trinitate pag. 135. God gave jesus this honour, that all knees in heaven, & earth, & hell should bow to him. But yet let Puritan bow in the name of God, in the name of jesus, if they will follow the Fathers, & any expositors but Beza, and his followers. Let them bow in the name of jesus, who doth hinder them? Beza translates, at the name of jesus: junius, and Tremellius, in the name of jesus: These translations are quiet enough in the same testament: A Schismatique cannot make them differ. St. Hieromes translation is, in the name of jesus, & the translation of S. Chrysostome, St Cyril etc. Surius, Binius, and Crabbe, in their collection of Counsels render the Father's speaking: Every knee shall bow at the name of jesus. The difference is so little, that a Schoolboy scorns so silly an Argument. But what doth not our Church translation, the last render, every knee shall bow at the name of jesus. Consul Textum: Read. And do not our Ancient English writers say at the name of jesus? What say you to Queen Elizabeth's 52. Injunction: which saith, that our Church hath heretofore been accustomed to bow at the name of jesus, before that Injunction was made? Doth not Mr Prinne know, that Bishop Andrews, Dr Boys, Mr Hooker, are ancient enough to be his Tutors in Divinity? O but they are not Non-conformists? And shall Non-conformists put down our Church doctrine, and discipline? Away rather with such Lawless, and Headless fellows to Amsterdam, or to New-England. In the causal sense of these translations, in the name and at the name of jesus, it is thus. In the name: That is in the power, and authority of jesus we bow. And hence you may observe the original Efficient of bowing to make it a very lawful bowing. At the name of jesus: That is: jesus is Finis cui, the all glorious Person, for whose honours sake we bow, to testify that he is worthy of all praise. Thus the end of bowing at the name of jesus is to good purpose, necessary, and noble. The authority of jesus is lawful, therefore bow: The honour of jesus is the greatest honour, therefore they that love his honour will bow at the name of jesus. And are the authority, and honour of jesus nothing among Hypocritical Outside-conceptists? This imperious daring generation doth provoke authority to punish, and honour to reject such ignorant conjectural Divinity.    

Objection.  
The letter doth not signify the name jesus, but only his power, or person. For jesus is the Genitive Case, and the genitive case denotes only power, or person: not jesus his particular name. And the text Isay. 45. 23. Rom. 14. 11. saith: Every knee shall bow to me.  

Solution.  
To bow to jesus his name, and not to his person, no rational man can be so ignorant: How basely doth Mr Prinne judge of our Church-worship? To bow to jesus 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 jews did acknowledge jesus his name with scorn: these were open and professed enemies: They bowed their knee, mocked him, vilified his name and crucified him. The Puritans are sly sirs. They will say nothing, but holiness, they will do nothing but holiness, they are professed Puritan no where but in Conventicles. If Chameleons had a religion (they are such Chainglings) than a rational man may say with safety enough that there are the Puritans. They are holy in their own conceit. They will not bow to JESUS. Not to his name nor to his person. Grace hath no knees: The time of Glory hath knees in every thing: Glory shall bow: Grace must be unreverend, and unmannerly: this is their holiness. Here observe Mr Prinne, that jesus his name cannot be the Genitive case. Why? Only power, or the person of jesus is put in the Genitive case. This is easily to be refelled. Thus. In nomine jesu. What part of speech is (jesus:) A Noun: and a Noun Substantive. Of what case? Of the Genitive. Why? Because jesus is the latter of two Substantives, Nomine is the former. jesus is the person here signified in the Genitive case: this M. Prinne understands. But what Noun else, but jesus signifies this person in the Genitive case? It is against Puritanisme to answer. Is it possible if he did honour the person of jesus, but that thereby he must honour the name of jesus. For that which is honoured as the Quo, by which jesus is signified to be honoured, is his name jesus. That which is honoured as the Quod, as the thing to be had in all honour, by our souls, and bodies, by our hearts & knees, this is jesus his almighty person, because he hath deserved more than our knee-honour by suffering all disgrace. So here is one reason more, than Almightiness, why we must bow at jesus his name: More than the reason at Esay 45. 23. Rom. 14. 11. Holy and Reverend is the name of the Lord. Thus the Psalmist. But jesus Quâ jesus deserved more than by any other Attribute of his, is signified. For all say, that greater is the work of Redemption, restitution, salvation, than of creation. I will tell Mr Prinne one answer more to this argument. Because Aristotle saith cap. 2 pag. 4. lib. de Interpretatione, that obliqne cases are not nouns. Yet in a cadency they are nouns; though only the nominative case be the original instituted noun. This I have said, because Mr Prinne may remember, that he did learn that Sophistry-argument at Oriel College, when he was there a Freshman. You know the law: Thou shalt not take God's name in vain. You must not say, that God's name is not honourable, that it is not to be honoured. And is not jesus God? Semper ut Deus a Creaturis Colitur. D. Cyril: Thesauri lib. 8. pag. 99 The creatures must worship jesus as God. And thus the psalmist psal. 98. psal. 71. psal. 28. psal. 19 These are St Cyrills' Quotations.    

Objection.  
The letter of the text is that every knee must bow at that name, which is above every name. But the name jesus is not above every name. For it is not above these names: Mediator, Saviour, Christ, Lord, Son of God, Lamb of God, Emmanuel, God etc. For all these do signify Christ so well, so properly, so really, as jesus doth  

Solution.  
All these names, are the names of jesus. They do signify jesus well, and properly. Mediator signifies the office of jesus, that he is the only reconciler of God, and man. Saviour is the interpretation of jesus. Matth. 1. Christ signifies jesus to be the anointed of the Lord. Psal. 2. Lord signifies jesus to have dominion over all the world. Psal 95. Son of God signifies jesus in his eternal generation before all worlds. joh. 8. Lamb of God signifies jesus, the eternal sacrifice. joh. 1. Emmanuel signifies jesus incarnate, and so God with us. Matth. 1. God signifies jesus his providence, jehovah his infinite, incomprehensible, omnipotent essence, which is the Godhead. All these names do thus signify jesus. But was any name of God so abused, as this name jesus was? Signification is not the cause, why jesus is the name above every name. But the cause is, because God was most of all vilified in this name. When his person was tied in covenant to God to be our Surety, to fulfil the law, and to die for our sins, Matth. 1 Luc. 2. Matth. 3. Then the world did hate him. john Chap: 6. 7. 8. 9 Then he was called Conjurer, and Beelzebub his familiar. So St Hierome, St Ambrose, St Chrysostome, and St Augustine: This wilful abuse being the sin against the Holy Ghost. Mar. 3. Was a vilifiing of jesus. The Scribes and Pharises did so persecute him, as the Puritans do now neglect his name. They killed the Prince of life Act. 3. Because jesus, God and man the saving surety of the Church was thus dishonoured, more in the name of jesus, then in any other name, therefore we must bow rather at the name of jesus, then at any other name of God. God's 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, & habitavit in nobis. D. Cyril. Thesauri. lib. 8. pag. 99 Because jesus did humble himself in our nature, therefore his humbled name jesus is exalted, and is become the Greatest name of God. Deificavit, quod induerat. Athanasius Contra Arianos. Orat. 2a, pag. 101. jesus is honoured in his Deifying, and Deified nature, so honoured with double honour, at least in a double manner: with the same undivided honour we adore the divinity, and humanity of jesus: so the Council of Ephesus, as Binius, Crabb, and Nicolinus have observed in their collections of Counsels. And this is an honour above every honour. For as jesus is God, so he is the highest, and his honour above all honour. But yet this text saith more, that jesus 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 coequal, but not in the glory of merit, or rewarded humility; which is proper to the second person. If Mr Prinne would have disputed according to the letter of this Text: obedience, and therefore the exaltation of jesus must necessarily have been his argument. But his letters are in otherscriptures: in 1 Tim. 2. 5. Luc. 2. 12. Math. 1. 16. etc. This is bafling, not disputing.    

Objection 4.  
The letter of the text is that Every knee shall bow. But the literal Expositors do bow their heads, and veil their hats. Therefore they observe not the letter of the text.  

Solution.  
We must give jesus all the honour, that we can. Our hat veiled; and the bowing of our head are more honour than Puritans give to the Lord jesus. Their hats are nailed to their heads, when jesus is named, showing no more manners, and reverence, than children in understanding, which want discretion. The truth is, that we should be uncovered in the house of the Lord 1. Cor. 11. 4. 5. 7. 'Tis thus at the 18th Canon of our Church. But because the canon saith it, therefore the Nonconformist is a contradictist. The hat, and head, & knee-worship are to little. And I would to God, that they might be reform, who will not bow, & that with punishment, if Admonition shall not prevail. My reason is: no man dares put on his hat in his Majesty's Chamber 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 God's house. For this is the place of God's presence, his chiefest place of his honour amongst us, where he is worshipped with holy worship: where his Ambassadors deliver his Embassage: where his Priest's Sacrifice their own, and the Militant Church's prayers, and the Lords supper, to reconcile us to God offended with our daily sins. All should be bare. For jesus is the Greatest Prince in all the world, the King of Kings, and the Lord of Lords. 1. Tim. 6. 15. The practice of some Puritans is to sit bare in the Church, not so much for reverence to be done to God as to obscure their neglect of the name of jesus. I pray God, give them more grace, and more wit.    

Objection.  
If every knee must bow at the name of jesus, of things in heaven and of things in the Earth and things under the Earth: Then there is one kind of bowing in all things: viz. the bowing with the knee. But this cannot be. For Angels, Devils, and souls departed have no knees.  

Solution.  
At 148. psalm. all things are commanded to praise the Lord: viz: Angels, sun, and moon, the heavens, the waters under the heavens, the Dragons, and all deeps: fire, and hail etc. Must all these creatures then, praise the Lord in one, and the same manner: or rather according to that ability, which God hath given to every creature? The Angel's praise God in their kind, singing their Hallelujahs: Apocalyp. 19 The sun, and the moon praise God in an other manner, in running their Courses etc. psal. 19 Every thing in his own way doth praise the Lord. It is thus in bowing at the name of jesus. The Angels, and Saints in heaven do bow at the name of jesus, as it becometh them, who live in the state of glory: and the Militant Church doth bow, as they ought which live in the state of grace, so fare forth as they conform their will to God. The Devils, & Reprobates bow, as stubborn Prisoners. The Puritans grant, that Angels, and souls departed, and Devils, shall confess, that jesus is the Lord. But what tongues have they if they have no knees? They have tongues so St Paul. 1. Cor. 13. Analogical tongues: so BP. Andrew's. And so they have analogical knees, which the Schoolmen call potentiam obedientialem, power for to obey. But what if Angel's have but similitudinary knees? yet they bow better, than we are able. Let us not prate, but pray, that we may imitate the good Angels in their perfect serving of God, saying: Thy will be done in Earth, as it is in Heaven. As for the Devils, and stubborn Men they must bow. A greater weight than the Widows Alms shall bring them down on their knees.  
Whether Bowing at the Name of JESUS be a Duty according to the Meaning of the Text?  
HUMILITAS Claritatis Meritum, & Claritas Humilitatis Praemium: so judiciously  Bp Andrew's out of St Augustine on the 17. Chapter of St john's Gospel. Humility the Merit worthy of honour: Honour the reward of jesus his humility most worthily deserving 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 saith He is jesus Christ. Philip. 2. 5. The Terminus a Quo, whence jesus began to humble himself, is his Equality with God in form, or Essence; in his own thought equal to God ver. 6. The first descent of his humiliation is his putting of the Glory of his deity; He made himself of no Reputation, answerable to his Majesty. Then he took on him the form of a servant: this is his conception by the holy Ghost. Then he was made like unto men, this is his Incarnation. Then he was found in shape as a man: this is his Nativity. Then he humbled himself living in obedience to poor Parents. Then he became obedient unto the death. No sooner was he borne: but King Herod sought after his life. Matth. 2. No sooner did he preach, but his own Countrymen, and kinsmen were offended at him. For casting out Devils, he is proclaimed to be a Conjurer: For his Excellency, and Majesty obscurely perceived, he is accused for a Seducer, and a Traitor. Then he submits to the sentence of the judge, and he condemned him, and his own Nation did crucify him. Now behold how jesus performed a Saving suretyship for us to God the Just judge. We are the transgressors of God's law: and therefore jesus submitted to die. We are the Traitors against the king of Heaven, and jesus was put to death. This is jesus his greatest saving humility: observe it well, whether it be meritorious, and so meritorious, as to be honoured by all rational Creatures. The Holy Ghost doth testify, that jesus his humility hath deserved all honour of Heaven, and Earth, and Hell. Such a desert so well deserving must needs infer a large reward. And what is that? God hath highly exalted him, and given him a name above every name: that at the name of jesus every knee shall bow of things in Heaven, of things in the earth, and of things under the Earth. And that all tongues shall confess, that jesus is the Lord. I will repeat Arch-BP Whitguifts words: These. One reason, that moved Christians in the beginning rather to bow at the name of jesus, than at any other name of God was, because this name was hated, and most contemned of the wicked jews, and other Persecutors of such as professed the name of jesus. For other names of God, they had in reverence: but this name they could not abide. Wherefore the Christians to signify their faith in jesus, and their obedience to him, and to confute by open gesture the wicked opinion of the jews, and other Infidels, used to do bodily reverence at all times, when they heard the name of jesus, but especially when the Gospel was read, which containeth the glad tidings of salvation, which is procured unto man by jesus Christ etc. Neither can it be against Christianity, to show bodily reveverence etc. These are the words of Orthodox Dr Whitguift, the most Reverend Arch-BP of Canterbury, in his Answer to Mr Thomas Cartwright in the defence of the Answer to the Admonition, pag. 742. 'Tis merit, why jesus is the name above every name of God, not to add an higher degree to God's essence, or to his eslentiall glory: but to make it manifestly known, in which name God willbe most glorified by his Triumphant, and Militant Church, and by his Enemies taken captive, and made the Perpetual Prisoners of Hell. Upon S. Matth. 11. ver. 27. on these words. No man hath seen the father, but the son etc. 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 saith more of the Son, than of the Father: not because the Son hath more Authority than the Father: but because the son should not seem to be inferior to the Father: At Philip. 2. Merit is cause, why jesus is the greatest name of God, proposed to us to worship. And the reason is very infallible. For seeing that God only in the name of jesus would humble himself, and suffer shame, and rebuke: therefore in the same name, he is, and willbe to the world's end, most of all magnified. He willbe more magnified in his name jesus, than in any other Title. For no other name of his, but jesus suffered shame, reproof, death and Hell. Swearing dishonours God: Idolatry more: but God hanged on a tree: this is the great curse, the most shameful dishonouring of jesus. Yet thus jesus redeemed us from the curse of the law Gal. 3. 13. He was crucified in the flesh 2. Cor. 13 verse 4. jesus was slain, and hanged on the Tree. Acts 5. 30. Still 'tis merit, why jesus is exalted, why his name is above every name. God hath then rewarded jesus; and he requires our duty, to bow at his name, and so acknowledge, that his name jesus is above every name, that he hath. God hath rewarded jesus freely. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God hath freely given him his name jesus to be the name above every name. He being dead in body, God raised him from death: He did not suffer his holy one to see corruption. When the humanity could not help itself, than God did, and raised jesus to honour. There is the gift above every gift. jesus his hands were enabled to receive, the gift was put into his hands: and he hath honour so freely given him above all honour. Accepit, ut homo, quod habebat ut deus: His Manhood did receive, and his Godhead did confer the gift. I add, his humbled Godhead did receive his manifested greatest Exaltation. When jesus his humanity was dead: the high Exaltation was a gift: and because jesus did lay down his life, the Exaltation is also a reward. Gratia unionis, because jesus is the most Excellent Person that died, therefore he was rewarded with transcendent honour: thus jesus is the Exalted name above every name. In this name jesus are joined together God's glory, and our safety; therefore God esteems of his name jesus above all other his names: so B. Andrew's. jesus is Gods only most deserving name, and then by proportion of justice, jesus is his only name above every name: God made choice of this name, above all his names, that we might accordingly esteem of him, that esteemed it above all, only for our sakes. This is the only name, by which we are saved. Act. 4. 12. The learned, and Right Reverend B. Andrew's, saith very remarkably and solidly: that the name of jesus is of more worth to us, than the very name of God. For God in him reconcileth the world. 2. Cor. 5. 19 without jesus, God is the Enemy to the world, and to us. With jesus there is comfort in the name of God: without jesus there is none at all. jesus is the name, that helps us out of sin, and misery. For jesus is God, and Man: so he is our Saviour, our Almighty, and most merciful jesus.  
A last note that bowing at the name of jesus is a duty of the text, and that we must bow in time of divine service, is Philip: 2. 10. 11. For than we must bow, when our tongues ought to confess, that jesus is the lord Every knee shall bow, and every tongue shall confess, that jesus is the Lord. These must go unseparably together: so Mr Prinne. And when must we confess that jesus is the Lord? Not till the last day? No Christian dares say: That 'tis true. For we must confess, that jesus is the Lord in time of divine service. At the general confession of our sins, we do actually confess that jesus is the Lord, and then we bow. At rehearsing the Apostles Creed, we stand, and bow at the name of jesus our Lord, who was conceived by the Holy Ghost etc. At the second Lesson, though we sit, yet we bow. At the Gospel we bow standing. The glorified bodies must bow at the last day. The regenerate bodies must bow in the time of Grace. For Grace doth owe her knees to jesus. And her knees are not in her heart but thereby governed. Hence it is, that good Christians do bow at the name of jesus, testifying thereby that jesus is the Lord, that died the death of the Cross to save sinners. And therefore with retribution of hearty thankes, for that supervaluable benefit, we praise jesus the exalted, with heart, and knee at once. And the Lord jesus give us grace ever to bow, & such safety therein, that we never be hindered by Puritan, or Papist. Now observe, whether Mr Prinne doth come nigh the meaning of Philip: 2. 9 10. 11. verses, as they have reverence, to the 5. 6. 7. 8▪ & that 'tis not the meaning of the text, that our knees shall bow at the name of jesus in time of divine service, seeing he doth not use these arguments. 1. Because jesus did not deserve this honour of bowing. 2. That God did not give jesus this honour, being dead. 3. That God hath not commanded us to bow at the name of jesus, although jesus hath deserved more than knee-honour. 4. That jesus did not deserve so universally for every member of our bodies, that the knee must give him honour. 5. That jesus was not the only vilified name of the Lord. 6. That there ought to be no bowing at the name of jesus in the time of Grace, but only in the time of Glory. (This he would make his friends believe, but therein he hath deceived them). 7. That the time of of bowing is utterly separated from the time of the tongues confessing, that jesus is the Lord, if the time be the time of the practice of grace in the Temple. Hence I pray you observe, that Mr Prinne hath corrupted the text, with false, and by-suppositions: that he hath secretly wounded his private friends; and encouraged others to be obstinate Schismatics. But will not the Gentl. understand? Must ignorance, and presumption, prescribe to established doctrine, and discipline? I pray to jesus, that that day may never be. Away with imperious Puritanisme, and behold his arguments exactly confuted.    

Objection.  
jesus is not the name above every name, understood at Philip. 2. 10. For the name above every name was given to jesus after the exaltation. But jesus, this name was given by God the Father unto Christ, before his nativity, or conception. Matth. 1. 21. 25. Luc. 2. 21.  

Solution.  
jesus his name was given him twice: once till death: afterwards for ever: first as a note of entering into covenant with God the just judge, to fulfil the law for us, & to die for our sins: secondly as a note of so Meritorious a person, more rewarded, more exalted, than any person ever hath or shall be magnified. First jesus was the humble name of the only deserving Grace. Now jesus is the exalted name of transcendent Glory. The jews did crucify jesus, and his name; and the Apostles did then distrust, whether jesus was the true jesus: Luc. 24. 21. All the Disciples did forsake him, they did fly from him: Matth: 26. 56. St Peter did curse, and swear, that he did not know him. v. 74. And was not this a death of jesus his name, which before was admired among the people? Matth: 4: 24. But behold God hath raised this same jesus from death, his day of resurrection is his glorious Birthday: Psal. 2. 7. Because jesus was crucified to save sinners: therefore God hath highly exalted him, and given him his name jesus again. Although his name was dashed out with the shameless scorns of the High Priests, and people of the jews: Yet God hath given jesus the same name, with letters of the greatest honour: therefore at the name of jesus every knee shall bow. Here are two reasons, why jesus his name was given him twice. The former that he should be our justifying, Sanctifying, and saving Surety: thus those texts signify Matth. 1. 21. 25. Luc. 2. 21. The latter, that he shallbe acknowledged to be our Exalted Lord the King of Kings: Because God hath thus rewarded his most deserving humility. Therefore at Philip. 2. 9 10. 11. we read that his name jesus is above every name. Note then that Master Prinne hath not disputed according to the time of giving jesus his name at Philip. 2. which is the time of jesus his Exaltation, but according to the time of jesus his humility, which is at Matt. 1. etc. There is not a Father, but he doth teach, that jesus is exalted, and that therefore he is exalted, because he died the death of the cross. See the 318. Bishops of the Council of Nice against Arius, and the 200. Bishops of the Council of Ephesus against Nestorius. Dominus noster Iesus Christus est in gloria Patris, licet Arianis id ipsum non videatur.— Caro per verbum Dei glorificata est. Factus est homo, ut nos in seipso Deificaret: Athanasius in his Epistle to Adelphius his Brother Contra Arianos. pag. 69. The 5. 6. 7. 8. verses of Philip. 2. speak of jesus his humility: but the 9 10. 11. speak of his glory: that his humanity is exalted: that it did receive the All glorious reward of jesus his deity, being a cause of his Exaltation. Athanasius Orat. 2a, contra Arianos pag. 100 101. 102. In the time of his humility he was taken to be nothing else, but a man: but now he is acknowledged to be God over all things, blessed for ever. Rom. 9 This is St Ambrose note on the Text. The jews dishonoured him, as he was the Son of God. If thou be the Son of God, Come down from the Cross, and we will believe in the: for this scorn to the death, God made jesus fairer than the sons of men? this is St Augustins note on psal. 103. By reason of his humility God exalted jesus above the Angels: To that purpose St Hierome writeth on Philip. 2. In extremis temporibus, propter salutem nostram verus Deus factus verus Homo humiliavit seipsum, & ideo dicitur Exaltari, non secundum verbi naturam, sed secundum incarnationis mysterium. D. Cyril. Thesauri lib. 8. pag. 99 Because jesus humbled himself therefore he is exalted; but not so, as if his Godhead were made greater in essence, or in the glory of his Majesty, than in the beginning: but he being made man for us, and for our salvation, he wills, and commands all Creatures to honour him most of all, as he is Exalted jesus. The Heretic Eunomius can say, that humility is a cause of his Exaltation, and that by the Grace of union jesus his humility did deserve Exaltation: although he would not confess, that jesus is God. Crux triumphus erat. S. Cyprian in expositione symboli Apostolorun. The cross was the cause of jesus his Exaltation Quid humiliar●? An non vituperari? an non accusari? & Calumnijs pet●? Quid vero Exaltari? Nun honorari? Laudari? in magna gloria esse? D. Chrisost: in Philip. 2. in morali Digressione. Because jesus was humbled, suffering scorns, false accusations &c: therefore he was Exalted with honour, and praise, and great glory. These revile did cause jesus his name, which was given him at his nativity, to be a new name, a new Exalted name: but not so new, as if jesus was not before that time jesus his imposed name: but Exalted jesus that name so much honoured was never imposed on him till his Exaltation. Postquam Crucem sustinuit Rursum Exaltatum dicit etc. so the Acts of the Council of Ephesus pag. 915. collected by Nicholinus. First jesus was crucified, and then he was restored and Exalted. Had Mr Prinne observed this Connexion of humility and exaltation: he might easily have discerned, that his arguments are nothing to the Purpose. Mr Prinne observes the humility of jesus, he hath no regard of jesus his Exaltation, and therefore he hath four arguments more, not much differing, to prove that jesus is the name of our Saviour's humility.    

Objection. 1.  
This name jesus was given to our Saviour principally in regard of his humiliation, and passion. Therefore jesus is not his name of Exaltation.  

Solution.  
This name jesus was principally given to our Saviour: nay, only this name was given him to undergo a Just, and holy Suretyship for us. Matt. 1. Luc. 2. do prove thus much: that jesus should save his people from their sins: and this Suretyship jesus hath performed with all humility. St Paul is witness: Thus, He made himself of no reputation, and took on him the form of a servant, and was made like unto man and was found in shape as a man. He humbled himself and became obedient unto the death, even the death of the Cross. Philip. 2. 6. 78 But what did God never intent to exalt the same jesus? Doth the Text say so? Did God intent according to the Text, never to reward him for his Supermeritorious obedience? Mr Prinne is deceived: the same text hath convicted him for an Ignoramus, For the 9th verse saith. Wherefore God hath highly exalted him. What is the meaning of. Wherefore God hath highly exalted him? This: Because jesus was obedient to the death, even the death of the Cross, therefore God hath highly exalted him, and given him a name above every name. What name is that? JESUS is that name. How can you tell? Thus: At the name of jesus every knee shall bow. Then we may see, that jesus is the name, before a name of humility, but now 'tis the only exalted name of our Blessed Saviour. jesus 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 jesus is his exalted name, his most honoured name. The Lord jesus was more vilified, than all the Lords names: therefore 'tis most honoured, highly exalted, only this name jesus: so the most Reverend Arch Bishop, Doctor Whitgift: the right Reverend Bishop Andrew's, Zanchius etc. But negatur argumentum is sufficient answer to so poor an argument. For what Christian is he, that doth not believe, that he shallbe glorified for the merits sake of Christ jesus? And then is not jesus the name of Personal covenant with God, exalted? And being exalted, 'tis a new name: new for honour, though not new for letters. This is Master Prinnes second arguments resolution. But see how he love's this argument, he allegeth three reasons more.    

Objection. 1.  
jesus his proper name given him at his Incarnation is not his name of Exaltation. But jesus is his proper name given him at his Incarnation. Matth. 1. Therefore jesus 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 proved: yet see, what our Saviour hath said in his own cause. 'Tis our Saviour's humble petition. Thus: These words spoke jesus, and lift up his eyes to heaven, and said, Father the hour is come, Glorify thy Son. john. 17. 1. Can any Christian say truly, that God did not glorify jesus his Son? 'Tis impossible. Who then is glorified? Apt respondetur. jesus the Son of God is glorified. Demand at whose name every knee shall bow? Apt respondetur: this answer is the text. At the name of jesus every knee shall bow.    

Objection. 2.  
jesus is the name of his passion: so the Evangelists. jesus is the name of the very lowest degree of his humiliation. Philip. 2. 8. Therefore jesus is not the name above every name.  

Solution.  
This doth not prove, that jesus is not jesus, not exalted jesus after his resurrection: that jesus was not made a new name by honours. I have so many witnesses to prove, that this name jesus 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 bear witness. For all tongues shall confess, that jesus is the Lord Philip. 2. 11. Now demand, who is the exalted Lord? All tongues must confess that jesus is the exalted Lord: the text is evident. The Evangelists called him jesus after the resurrection. jesus came, and spoke unto them saying, all power is given unto me Math. 28. 18. He did rise up jesus. Mar. 16. 9 After the resurrection jesus blessed the Apostles. Lue. 24. 36. Then jesus ordained the Apostles to be the Preachers of the Gospel in all the world. joh. 20. 22. 23. and the Lord jesus gave them missive authority to be the Catholic Bishops: Or else let any Anti-disciplinatian tell me, why St Peter taught at Act: 1. from the 15. to the 23. verse. that one of our Saviour's Disciples must be chosen into judas his place. The Apostles did call jesus. jesus, and honoured him for their only Lord and Master after the resurrection. S. Paul writes, that he is the servant of the Lord jesus in his Epistles: so doth S. Peter: and so S. james, and S. jude: every Apostle is the servant of jesus Christ our Lord. And yet jesus is not the exalted name among Non-Conformists: but they cannot truly say that they are servants of any higher Lord. And if they persist in their obstinacy, they will prove to be no servants of this Lord jesus.    

Objection. 3.  
The name above every name is the of Sovereignty, and glory. But jesus is not the name of Soureignty, and glory: for jesus is the name written on the cross, over his head to show the cause of his death.  

Solution.  
The psalmist saith, that God will take the poor out of the dust, & set them with princes, even with princes of his people. As for example, God did take David from the sheepfold, and made him the King of Israel. Is not this true, because David was a poor shepherd? Do you believe the 78 psal▪ 32? The comparison holds. jesus was so execrable in the eyes of jews, that they did crucify him, and hang him on a tree. And Pilate wrote a title, and put it on the cross: JESUS OF NAZARETH THE KING OF THE JEWS. joh. 19 19 What is jesus therefore not the name of Sovereingnety? God hath highly exalted him, & given him a name above every name. Phil. 2. 9 10. 11. Pilate & the jews exalted jesus his name with scorn: God therefore hath Magnified his with the greatest honour; thus jesus is the name of Sovereignety, and glory    

Objection 3  
This is Mr Prinnes general Thirdly, and a confirmation of the former argument. A patching disputant. Thus than he: The name above every name is the name of the Kingdom, Royalty, Majesty, and universal Dominion of Christ over Angels, men, and devils: Philip. 2 9 But jesus is not the name of Kingdom, Royalty, Majesty, and universal Dominion of Christ over Angels, men and Devils. For this name jesus 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 add this word (only) to Heb. 2. 3. 4. 6. c. to prove that jesus is only the High Priest. But it is good for him to take heed, that he add not a word to alter the sense of holy scripture. Revel: 22. 18. and St Bernard doth not say jesus is not King of glory, in his 15 sermon on the Canticles, an encouraging sermon of Salvation; he is better skilled in modalities then to call a plain simple positive sense, exclusive; which is to say; because Heb: 2 &c: teach that jesus is our high Priest: therefore jesus is only our high Priest, and not at all the Almighty King above us, not the great prophet before us. But see Act. 3. 15: and then jesus 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 mighty in word, & in deed. 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 joh. 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 himself Seruus servorum. When Pilate examined our B. Lord jesus, as one guilty of treason against Cesar: then he would not manifest his King's office. His answer was most humble, not like the command of a King: but as he did exercise his office of a Prophet, so he did manifest himself. Thus: to this end was I borne, and for this cause came I into the world, that I should bear witness unto the truth; and my Kingdom is not of this world, Ioh: 18. 36. 37. His offering himself up to be the sacrifice for our sins, did manifest jesus to be our everlasting priest Heb: 10. 12. But till after his resurrection did jesus manifest himself to be the universal Monarch? Then he made it manifest to the Eleven, that all Power was given him in heaven, and earth. Matth. 28. Then St john proclaimed his titles of honour, King of kings, and Lord of lords. Revel: 19: 16: and at Philip. 2. 9: 10: 11. St Paul publisheth the honour, which God hath given him: A name above every name, and the honour, which every Creature ought to give unto his name: This: At the name of jesus every knee shall how, of things in heaven, of things in the earth. And is jesus only a Priest then, though he be the only high Priest? Or is jesus a Priest in the Quatenus of jesus a king? Where then be his three offices? Or must jesus a king, be subject to jesus a Priest? Why then is he styled King of kings, rather than 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: jesus 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 Pope's supremacy must evidently appear to be nothing, and the Puritans all equal to the Pope, exalting themselves above the King, must necessarily be laid in the dust. Our Saviour hath made it plain Luc. 22: that no Apostles should be so great men in authority as Kings, when the Sons of Zebedee would have been above their fellows.    

Objection. 4.  
That is the name to be bowed at, which every tongue shall confess to be jesus. But every tongue cannot confess jesus to be jesus: For jesus is no jesus to Angels. Heb. 2. 16. nor to devils. Matth. 7. 22. 23. nor to damned spirits Rom. 9 27.  

Solution.  
jesus is not a redeeming jesus to Angels: so Heb. 2. 16: but a confirming jesus. Eph. 1. 10: not a redeeming, nor a confirming jesus to devils, but a Commanding jesus, jesus casting out Devils. Matth. 7. 22. 23. jesus that hath damned spirits under him, all things in subjection under his feet. 1. Cor. 15. Zanchius saith, that our Saviour is a confirming jesus to good Angels for five reasons, upon 1 Chap. Ephe: verse 10. pag. 19 And the exalted jesus he is, fare above all Principality, Power, Virtue, Dominion, and every name, that is named, not only in this world, but in the world to come. Ephes. 1. 21. And he hath put all things in subjection under his feet verse. 22. The devils have confessed jesus to be jesus: This is the Legions speech. I know who thou art, jesus the Son of the most high. Matth. 8. Mar. 5, Luc. 8, The devils are made to know already, that jesus is their Lord, and governor. jesus hath triumphed over them, when he was nailed to the Cross. Coloss. 2. 15. He led captivity captive. Ephe. 4. And therefore the devils, and the damned Reprobates know, that they must be governed by jesus their commanding Lord: and that thus He is jesus to them.    

Objection, 5.  
The name at which every knee must bow is above every name, but this name jesus is not above every name.  

Solution.  
This argument of Super-excellency is Mr Prinnes Thirdly last past, and having lost himself in Method, he hath 4. arguments more, to prove that jesus is not the name above every name. And though this he can never prove, yet see his contradicting zeal, how it talks.    

Objection, 1.  
jesus is not a name above joshua: for he is jesus. Heb. 4. 8. Act. 7. 45. And jesus the son of Sirach is jesus▪ Therefore jesus is not the name above every name.  

Solution.  
Now Mr Prinne is run away from the meaning of phil, 2, 5, 6, 7, 8, 9, 10: or else let him say, that either joshua, or jesus the son of Sirach is here understood, if he hath not digressed from this Text: or that they are equal to exalted jesus: for the name is correspondent to the person signified in signification, and merit. But see a great difference, This jesus is God and man: so the text. Philip. 2: but they are not Gods, but Creatures of this jesus here understood. This jesus had no Father of his humanity. Heb: 7. but they were begotten of natural Parents. This jesus not guilty of any sin committed by his own Person, died to save sinners: but they were sinners, guilty of sin: & they had not continued jesus, if the Lord jesus had not protected them. This I sus is rewarded, because he died for sinners. He is exalted, magnified, honoured, above every other jesus: a good Christian may easily know him, because he puts his whole trust in him, and therefore the Equivocation of the name jesus is not now ambiguous, being so manifestly distinguished into persons known so much to differ.    

Objection. 2. & 3.  
jesus is not the name above every name. Secondly because jesus is his name of Incarnation, humiliation, and debasement. Thirdly because jesus imports not universal power, and Sovereignty of Christ over all Creatures.  

Solution.  
This Secondly is twice a First argument before: twice Secondly. This Thirdly is twice Thirdly in this question: and once Fiftly. So the one is disputed five times over, and the other four times. A foolish woman useth this prating Immethody a frequent repeating of the same thing: verbum Sat sapienti. A wise man is no Babbler.    

Objection. 4  
jesus is not the name above every name: for the scripture prefers other names before jesus. What names? These: his name, and Title of Lord. 1. Tim. 1, 1. Of King of Kings, and Lord of Lords. 1 Tim. 6. 15. So good authors say, that those names are above the name of jesus.  

Solution.  
This argument of Sovereignty was disputed four times before. But still jesus is the exalted name above every name. Thus. Who is King of Kings, and Lord of Lords? Apt respondetur: jesus is King of Kings, and Lord of Lords. Revel: 19 1 Tim. 6, 15. And that you may know, that this is true, see his name: 'tis written on his thigh: you will believe your own eyes. St Thomas did, joh 20. and so must every St. P. B. N. C. Whatsoever his name be, jesus is exalted: therefore jesus his name is above every name: read Philip. 2, without partiality: If Mr W. Prinne were exalted above all justices of Peace: he would undoubtedly believe that W. Prinnes name is above the rest. But it is against his stomach, that jesus exalted above every name, that this name should be said, and worshipped above every name. Wilfulness is a masterless sin. Take this for a note that there is nomen exaltans ut Deus; nomen, quod est exaltatio, ut Rex Regum, & nomen exaltatum, ut jesus. There is jesus his name, which is his reward, or his exaltation: This name of his is King of kings, and Lord of Lords. God is his rewarding name. And jesus is his name, which is rewarded, exalted above every name: and thus this proposition is true: jesus is the name above every name, so the text. All tongues must confess, that jesus Christ is the Lord to the glory of God the Father. And seeing all tongues must confess, what saith M. Prinne to this? He hath five reasons to prove this first argument against the text: He is not for the meaning of Philip. 2. 10.    

Objection 1.  
The name above every name is a name of Sovereign Power and Authority. But jesus is not a name of Sovereign Power, and Authority etc.  

Solution.  
This Argument is five times disputed already. Me thinks, one argument once disputed is sufficient for one: therefore I suppose Master Prinne had many private friends to help him, and every one hath pawned his life, that this argument is unanswearable, and therefore it must be repeated on all the Puritans credits jointly, to cry down Philip 2, 10. and the 18th Canon, or else they shall not be the Masters of Israel. But mark well this answer. Apt respondere ad Quaestionem factam per Quid, Master Prinne did learn to be the rule to know an Essential Proposition. Apt respondere ad Quaestionem factam per Cur sit, it seems, he did not learn to be the Rule, to know a Demonstrative proposition. Thus then let him learn, why is jesus his name exalted above every name? Apt Respondetur. Because jesus made himself of no reputation, and took on him the shape of a servant, and was found in shape, as a man; he humbled himself unto the death of the Cross. Is this the cause, why jesus his name is above every name? The text saith the same. Thus; Therefore God hath highly Exalted him, and given him a name above every name. Philip. 2, 9 Doth Master Prinne understand? A weak disputant to confute Bishop Andrew's, Doctor Boys, Zanchius, Master Hooker, Master adam's,    

Objection. 1.  
jesus did die to purchase the name above every name. So Act. 2. from the 32. to the 37.  

Solution.  
jesus then did deserve to be King of Kings and Lord of Lords: and so jesus is King of Kings, and Lord of Lords. This is true: and Master Prinne hath confessed this to be truth. He calls to witness that excellent full place. Act: 2. from the 32. to the 37. jesus is now Exalted. Therefore let all the House of Israel assuredly know, that the same jesus, whom the jews crucified, is both Lord, and Christ. Master Prinne then proves that jesus is both Lord, and Christ: so here is Prinne an Anti-Prinne.    

Objection 3.  
The name a 'bove every name doth fully express the deity and humanity of Christ. But this name jesus doth not fully express the deity, and humanity of Christ. For jesus is not Lord by name: and Lord is the name of the deity of Christ. Psal. 110. 1. Act. 2. 32. etc.  

Solution.  
jesus is both God and man. This is the 2. Article of the Primitive faith, and of our Reformed faith. The Arians deny, that jesus is God nomine, & re. The Manichees, and others deny, that jesus is man. But if Master Prinne will not believe our Church's faith: let him learn of the good thief, that was hanged on the Cross, who then prayed thus to jesus, Lord remember me, when thou comest into thy kingdom Luc. 23. 42. And how was jesus then Lord to the thief, but according to the Godhead? Thus the thief called jesus Lord: and according to the Godhead jesus answered the thief. This day Thou shalt be with me in Paradise.    

Objection 4.  
The name above every name hath reference to all, to Devils, to the damned. But jesus is not jesus to them.  

Solution.  
This Fourthly is a Fourthly before: a fourth reason of Master Prinnes second Argument, that jesus is not the name intended at Philip. 2. 10. and there you may see that jesus is exalted above all, and the Commanding jesus of Devils and Reprobats: although he be not a saving jesus to them.    

Objection. 5.  
Every tongue shall confess that jesus is the Lord. Therefore Lord is the name in the Text: and so say all Orthodox Interpreters etc. but Bishop Andrew's.  

Solution.  
That Lord is the name above every name is the General Argument of these five last reasons, & very oft repeated: a sign of much violence. But moderately let Master Prinne demand according to Philip. 2. 11. Who is the Lord? And the text will answer him, that every tongue shall confess, that jesus is the Lord. So 'tis apparent, that Master Prinne did never understand Orthodox Bishop Andrew's. nor other Orthodox Interpreters, as hereafter you may read.    

Objection. 2.  
After the Excellency of jesus a superlative name, being exalted above every name, Master Prinne is come to a Secondly, and saith: That this name The only begotten Son of God is the name above every name. Thus: 'Tis peculiar only to Christ. Heb: 1. 5. A name more Excellent than any name of men, and Angels. verse 4, 5. declaratively, given 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 above every name.  

Solution.  
That jesus is the one, and only begotten Son of God; 'tis the text: begotten before all worlds; 'tis the Council of Nice▪ Greater in dignity, and nature, than men, and Angels: 'tis Heb: 1. and whether He were not declared to be the only begotten son of God, till after his Resurrection, ask the Holy Ghost at Matth: 3, vlt. joh: 3, 16. In Essence, and Person The only begotten Son of God is the great name. But still only jesus is the greatest deserving name upon the Covenant of Circumcision, and Baptism: and therefore jesus is the only Exalted name above every name. That at the name of jesus every knee shall bow. In this sense Theophylact etc. do not deny, but jesus is the name above every name. Non maior humiliatio, nec maior exaltatio fieri potest, so Anselme on Philip: 2. jesus is exalted above all, because he was more humble than all the world. jesus is exalted to be King of Heaven, and Earth: so Musculus on Philip. 2. And so Aretius on Matth: 28. Why? Because jesus died for our sins. Therefore jesus is the name above every name; so Theophylact: So Master Prinne is deceived in his own Aurhors.    

Objection 3.  
These arguments taken from the compare of jesus his several 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 above every name. For this signifies jesus to be God, equal to the Father, and the Holy Ghost; to be God with us, to us, and in our nature. And this then is the name in substance above every name:  

Solution.  
Then Emmanuel is in substance our Saviour's Greatest name. Without question Emmanuel signifies the greatest Substance in the world, which is God, and God incarnate. The Holy Ghost is witness. Matth. 1. 23. But which was jesus his name most Reviled, and exalted, and therefore above every name? In that Relative sense Master Prinne is silent. And yet that is the meaning of Philip. 2. That therefore jesus is exalted above every personal deserving name: because his person was most dishonoured in the name of jesus. Master Prinne might have learned this note of learned Bishop Andrew's, if he had in him True Christian humility, to follow so worthy a Guide: whose note it is, that all the Fathers except Origen upon Philip. 2. say: that jesus his most deserving humility is the cause, why jesus is exalted above every name, and that so much, as that at the name of jesus every knee shall bow: and on chap. 2. of Saint Luke, and Rom: 14. there Origen saith that we must Bow at the name of jesus, because he was humble.    

Objection 4.  
Intercessor is the name, which jesus hath gained since his exaltation, to sit on his Father's Right hand, & intercede for us, 1. Tim: 2, 5. Therefore this is the name above every name.  

Solution  
By baptism jesus was bound to be our Intercessor, to fulfil all righteousness. Matth: 3. And he still liveth to make Intercession for us by his prayers. Heb: 7, 23, 24. This then is the doctrine of that text: That jesus is the All Glorius Priest, a glorified Intercessor: In this world he was the gracious Intercessor, the deserving Mediator, and therefore he is now preferred to be the glorious Intercessor. This argument smells of Popery. For jesus our high Priest, as intercessor is not Sovereign Lord of the Church Triumphant, and militant, but jesus as King of kings, and Lord of Lords: at whose exalted name jesus every knee shall bow. This is that jesus, 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 whom the 23 Elders fall down, and worship, and cast their Crowns 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 jesus to be but a nominal consisting of five letters. What pretending simple ones are these, and yet they are very malicious, to accuse our Church for worshipping this bare Articulate jesus, as if they were the five letters, to whom we bow, and whom we confess to be the Lord.    

Objection. 5.  
The highest name is supremacy. But jesus is not supremacy. The head of the Church is supremacy. Ephes. 1. 20. 21.  

Solution.  
jesus is head of the Church. Ephes. 1, 20, 21. He is supreme commander: a supremacy above heaven, and earth. jesus is called (Wonderful) in his works. Counsellor in the laws of heaven. The mighty God in his Omnipotence. 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 commanding Lord. Emmanuel, the only begotten son 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 live, to move, and to be in essence. Is jesus so great a governor, and commander, and hath he humbled himself to save sinners, and will some refuse to bow at the name of jesus, being thereunto commanded? Are our knees blessed, our heads, our souls, and bodies, because jesus died the death of the Cross? And shall not we honour jesus with all manner of honour, internal, and external? Imperious ingratitude! The bowing of the outward man is a lesser duty, then bowing of the inward man. He than that will not perform the lesser, may very well be suspected for neglecting the greater duty. He that is so stiff in the knee, and so heady in the hat, is masterless at the heart. jesus is no Master, no Lord, no King over such. These are the men, whom no Lord must control, psal. 12. These will rather break, than bow: Away with such unsufferable contumacy.    

Objection. 6.  
Here is understood Lord, only Lord to be the name above every name, which runs in the Genitive case. And every tongue shall confess, that jesus is the Lord: and this is the opinion of the ancient, and modern Commentators on this Text: and jesus is the Genitive case, which denotes the person of jesus.  

Solution.  
This Genitive case-argument is answered at the 2 argument concerning the letrer of the text. That Lord is the only name here understood is twice disputed before in this Question at a fourthly & fifthly. But let Mr Prinne note, whether this proposition be true: jesus is the Lord: and being granted to be true, let him say, if he can, which is the nomen significans, which is the subject of the proposition: if jesus be not. And 'tis certain that jesus is the highest personal 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 Renowned Person: and so not at those names, but at this proper personal name once reviled. For only jesus is the Finis cui, the personal end of bowing.  
Here note that Master Prinne hath said all this, to contradict jesus, the Personal End, for whose honours sake we bow at his name jesus in time of divine service: for rewards, or titles of honour receive not honour, for they are honours given. Now in that, which follows, he would make his private friends believe, that he will teach the real meaning of the text, or else he hath forgotten himself, this being a Question concerning the meaning of Philip, 2. different from the literal meaning, which is a part of the letter, if the letter hath any signification. And I believe, that he is on the literal meaning here at this part of his Appendix. For there are tres species three kinds of the dictionall, or literal meaning: this is true metaphysically, according to participation of essence, though the vulgar division Entis rationis in scriptures, of the written word of God be literal, and figurative. These are the three species: 1. is grammatical: 2. is rhetorical, whereof metaphorical is a part, 3. is logical. Only metaphorical bowing at the name of jesus, He saith, is understood at Philip: 2, 10. This dispute begins 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 jesus metaphorical, figurative, and so dictionall? Certainly 'tis real: for 'tis essential, a real subordination of the knee to a religious heart in the state of grace: and in the time of glory every knee, spiritual, and corporeal shall really bow. Besides this real essence, Bowing at the name of jesus depends on real causes. The 1. is God's 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 etc. is lawful. The 2. is jesus his merit, which is the Holy Ghosts reason, and 'tis a necessary reason, because 'tis just, that jesus be rewarded with all honour, and therefore with knee-honour. The 3. is the love, and honour, and glory of jesus, which we own to him; this is the end of bowing, which makes it commendable. Master Prinne then must be followed, in his own way, that essential, and demonstrative arguments may overtake him, and bind him to his good behaviour, because he saith, that this bowing at the name of jesus is metaphorical. But our knees are not metaphorical, but substances, corporeal, organical, and obedient. He saith, that bowing &c. is one, and the same in all creatures: and yet all have not knees alike. He saith, that bowing &c. is subjection of all creatures to jesus at the last day, only at the last day. But our Church doth now testify, that jesus is the Lord now in the time of grace with bowing of the knee: and is this a sin 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 metaphorical. For 'tis not the external Civil Reverence, which is due only to man. Gen. 19, 2. & 33, 6, 7. etc. 2ly this bowing is not divine worship or Adoration, which is due only to God. Gen. 18, 2. & 24, 26, 48. 3ly nor is it prayer, which we perform with bended knees. Psal: 95. 6. Eph: 3. 14. For the Devils, the damned, and Infidels do not adore, nor pray to jesus. But this bowing is the bowing of all things Philip: 2. 10. of all things in Heaven, and Earth, and under the Earth. And what can that be, but the subjection of creatures to Christ at the last day, above whom he is exalted. The last day is only the time, when Philip: 2. 10. shallbe literally fulfilled. Therefore 'tis only that Subjection, therefore 'tis a metaphorical bowing.  

Solution.  
This Argument is 5th argument of the letter of the text: & twice a fourthly in this Question. But here note that this bowing at the name of jesus, now Questioned is external divine worship in our Church; 'tis adoration: and now Master Prinne may know what kind of bowing, bowing at the name of jesus is. There is adoration inward and outward at Esay 45, 23. & at Rom: 14. 11. Esay 45. is not understood of bowing at the last day: for there the text teacheth God's people to forsake Idols, and bow, or give worship to him. But when? not till the last day? Rom: 14. 10. teacheth, that we must all stand before God's judgement seat, that he only is judge, and therefore we must not judge one an other: at the 11. verse, that we worship him, because he is the lord And Philip. 2. teacheth the merit of jesus rewarded. How? that every kneeshall bow at the name of jesus. Therefore the Church having learned her duty, that now jesus is to be acknowledged to be the King fare above all dominion, Principality, and Power, she bows the knee with all humity, and reverence, to manifest her bounden duty, and to testify, that it is God's command, that he be more honoured in the name of jesus, than in any other name of his. This is the reason of vailing, and bowing the knee at the exalted name jesus. 'Tis easy to be deduced from Philip: 2, and more, than at Esay, 45. and Rom: 14, and therefore we must bow more, than is required by these texts. But how that can be, see the uncovering of the Head, and bowing of the knee, not only at prayer, but at reading, and preaching our faith, which is in the Lord jesus. Philip: 2. teacheth that we must be humble in the practice of grace, and how we must be humble: That we must bow at the name of jesus. That text teacheth the Philippians, that all knees must bow. And then ought not that Church, and every Church collect this doctrine; That the knees of the Church universal must bow at the name of jesus? Saint Paul did not teach the Philippians: that they should not bow till the last day: but his words are, that they should be presently humble verse the 5. Neither did he teach them, that their knees were Angels knees, which do now bow in Heaven. Revel. 4: but that all things must bow their own knees; and therefore the militant Church must bow her knees, at the name of the Lord jesus. The Devils do bow, for they have their bounds, which they cannot pass. It were answer sufficient, to deny, that all creatures bow in the same particular, or proper way. And that they must only bow at the last day, the 15 scriptures which M. Prinne hath alleged, do not prove. Rom. 14, 6, 9, 10, 11, 12. do not teach that all, creatures must only bow at the last day. Nor Eph. 1, 20, 21, 22. nor Revel. 1, 7. nor Revel. 5. from ver. 8, to the end of the chapter. nor Revel. 20, 11. 12. 13. nor Matth. 28. 18. nor 1 Cor. 15. v. 24, 25, 27, 28. nor Heb. 2. 7, 8: nor 1 Pet. 3, 22. nor joh. 17. 2: nor Acts 10. 36. nor Coloss. 1. 17, 18. nor 1 Cor. 8, 5, 6. nor Esay 45, 22, 23. nor Daniel 7. 14. Not one of these, nor any other Scripture saith, that the Church and all other creatures must bow at the name of the Lord jesus only at the last day. It is a common saying that a Puritan will not swear; and why he should falsify these 15 Scriptures, no man can give any Godly Christian reason.  
And he hath not only falsified the Scriptures, that all creatures shall bow at the name of jesus only at the last day, but also the Fathers, and others. These: Clemens Alexandrinus, Irenaeus, Tertullian, St Cyprian, Origen, Athanasius, St Hilary, Theophilus Antiochenus. St Basill, Nazianzen, Greg. Nyssen, S. Ambrose. St Hierome, St Cyrill of Jerusalem, St Chrysostome, St Augustine, Theophilus Alexandrinus, Primasius, Sedulius, Rhemigius, Beda, Haymo, Anselme, Theodoret, Theophylact, Oecumenius, Paulus Orosius, Leo, Chrysologus, Fulgentius, St Damascen, Isidor. Hispalensis, St Bernard, Pope Caius, Surius, john 2 Pope, Synod of Francford under Adrian, Alexander Alensis, Aelredus, Aquinas, Peter Lombard, Gorran, Bruno, Salmeron, Estius, Glossa Ordinaria, Lyra, Calvin, Musculus, Bullinger, Marlorat, Zanchius, Gualther, Olevian, Beza, Aretius, Hyperius, Hunnius, Tyndall, Dr Fulke, Mr Cartwright, and Dr Airay on Philip. 2. 10. junius, Ferus, Luther, Konigstein, Sarcerius, Avenarius, Matthaeus, Chrytaeus, D. Boys, Cuthbert Tonstall, B. Babington, D. Whitaker, Mr Perkins, Mr Charke D. Willet: here are 80 Authors, aut eo circiter. And is it not a shameless boldness to falsify so many, a sign of a brazen face, of an impudent Scribbler. He saith that bowing is only at the last day, and that bowing at the name of jesus is subjection, but not adoration. But Mr Prinnes Authors say, that bowing at Philip. 2. is adoration; so S. Hierome and Oecumenius in Phil. 2. Omnes hominem simul adorent in Deum assumptum, and Primasius hath the same words: we must altogether adore the humanity of jesus assumed unto his Godhead. This Bowing is a figure intensae, & vehementis adorationis, of that perfect, and earnest adoration, when Angels bow to jesus: D. Chrysost. hom. 32. in 1 Cor. 12. 'tis follicitae, & humillimae adorationis indicium. Theophilus Alexandrinus in Epist. 2. Pascali in Bibliotheca Patrum 387. Margarinus. Bowing, etc. is a token of a solicitous and most humble prayer. Adorabunt te, & in te orabunt, so St Cyrill of Alexandria lib. 2. cap. 2. in Hesaiam, this bowing is adoration, and invocation. Humilis subiectio & adoratio, so Sedulius in Philip: 'tis subjection and adoration. A bowing with invocation, so Rhemigius. In in vocatione nominis jesu, Haymo. 'tis bowing in time of Prayer. Evidens signum subiectionis: humilitas & veneratio, so Anselme in Philip. 2. 'tis an evident sign of subjection, humility and worship. In hoc nomine, deitatis tota adoratur maiestas. Chrysologus ser. 144. To bow at the name of jesus, is the adoration of the whole Majesty of God, because jesus is the one and only God, therefore we must bow, so Fulgentius in his 10 answer to the Arians objection, 'tis reverence, so Peter Lombard. 'tis reverence or adoration so Thomas Aquinas. 'tis divine worship, which by a synecdoche is called bowing with the knee, so Salmeron. 'tis the glory of Christians, so St Bernard in his ser. de passione Domini, pag. 57 Obtemperare, agnoscere, adorare, haecomnia genuum flexione hoc loco significantur. Sic parte è contraria, genua non flectere, est aliquem non colere, & habere Deum Dominum, so Avenarius de Christi exaltatione pag. 625. To bow, is to obey, acknowledge, to worship jesus: not to bow is no worship, nor having him for their Lord God. 'tis reverence, which Angels and men ought to give, etc. so Konigstein in Postilla in Dominica Palmarum. So then according to the essence of Bowing, 'tis not only subjection to jesus at the last day: Mr Prinnes Authors have said this, though M. Prinne saith, that they teach bowing to be nothing but subjection at the last day.  
2 This bowing is inward and outward worship: this St Hieromes notable full place teacheth; although M. Prinnes marginal note doth seem to prove the contrary. These are his words. Haec spiritualiter exponentes non statim iuxta literam, orandi consuetudinem tollimus, qua Deum genu posito suppliciter adoramus, & fixo in terram poplite: magis quod ab ●oposcimus, impetramus. Legimus enim Paulum in littore sic ●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 prayers, as S. Paul did with soul and body, and not to bow the knee only, and not the heart: nor the heart only, and not the knee, as some have been accustomed. S. Chrisostome teacheth the same, Gloria omnino haec apud vos est, flecti genua, etc. S. Chrysostome commends the Heretics for bowing the knee at the name of jesus, and his desire is, that they should believe and profess, that he is God Almighty, equal to the Father. S. Chrysostome in Phil. 2. Calvin, Musculus, Bullinger, Marlorat, Zanchius, &c, upon the text, give inward and outward worship to the Lord jesus. So in the second place according to the two kinds of bowing, bowing with the knee at the name of jesus, is proved to be religious according to more of Prinnes good Authors: But how they are good for him, he cannot be sensible nor intellectual: for neither sense nor reason calls nothing at all (and so nothing to the purpose) a proof; nor a false quotation, a true and good Authority.  
3 Some of M. Prinnes authors give the reason, why all knees must bow at the name of jesus; propter meritum, & praemium, because jesus hath deserved, 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 shows what, & how much honour jesus his humility deserves, & therefore is it too great an honour, that at the name of jesus every knee shall bow? The obedience is equal to that reward, because jesus equal with God, did humble himself, & obey, Because jesus was obedient, etc. Therefore the name above every name was given. S. Aug. lib. 1. de Trinitate cap. 13. fol. 25. jesus deserved, therefore he was rewarded S. Aug. tract, 105. on S. john. Quem Deus posuit Propitiatorem in sanguine suo, ut in nomine eius omne genu curvetur: so Paulus Orosius in Apolog. de Arbitrij libertate: in bibliotheca Patrum, pag. 148. H. N. because jesus shed his blood for us, therefore we must bow. Quia Dominus Iesus Christus est in gloria Patris, etc. Leo ser. 1. Mensis 10. & 6. ser. de ieiunio, 7 mensis. jesus is glorified, therefore we bow: and not only for his glories sake, but also for his merits: Ser. 1. etc. So in Ser. 9 Cap. 2. in nativitate Domini, and in 11. decretali Epist. Meruit Exaltari, etc. Fulgentius, lib. 3. ad Transimundum Regem cap. 34. jesus deserved this bowing. The same say all the Fathers, which repeat the Apostles words, which is an evidence of our Saviour's merit: these authors are mentioned in the state of the question concerning the letter of the text. And now jesus hath power, and authority overall creatures, and they are all subject to him, but the only time is not the last day: outward bowing is not denied him by the Fathers, which teach his majesty and command, due to him for his merits sake over 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 Gloss, junius in his Parallels. Tuo iussu, & voluntate meipsum exinanivi, etc. Ferus in his Annotations on S. john cap. 17. jesus therefore prayed, to be glorified, because he did obey, etc. Praemium humiliationis, & obedientiae. Sarcerius in Epist: Dominica Palmarum. To bow is a reward of jesus his humility. Then recollect the Premises, and you cannot but affirm, that bowing at the name of jesus is necessary ex parte causae, inferred by the necessity of its causes. A good observation to teach M, Prinne knowledge, that scire is Per causam scire: that bowing is certain, perspicuous, very necessary, and truly honourable, ever proper to its subject, the Church, being an external worship, caused by so meritorious a cause, as the death of jesus, and commanded by so just, and so true a rewarding judge as God, who for his death's sake did highly reward him, and gave him a name above every name: that at the name of jesus every knee shall bow.  
4 After the essence, species, and causes of bowing at the name of jesus according to M. Prinnes Authors, still according to practise and essence, behold a real bowing of the knee at the name of jesus, according to other of his quotations. Flexibile genu, quo prae caeteris Domini mitigatur offensa, ira mulcetur, gratia provocatur, so S. Ambrose lib. 6. cap. 9 Hexameron. Bowing at the name of jesus, God doth so well respect, that the bowers thereat are had in much favour with the Lord, etc. Hoc iurat Dominus, quod idolis derelictis omne genu ei flectatur, etc. Et moris est ecclesiastici Christo genu flectere, etc. 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 jesus Christ: and behold the obedience of the Church, 'tis customary with her so to bow. S. Augustine in his 123 Question on Genesis, teacheth that the Church must so bow to jesus, as josephs' Brethren did to him, etc. and venerable Bede hath the same words. Parere. so Sarcerius. This bowing is to obey the power of the Lord jesus. 'tis subjection, submission, and obedience of all creatures. B. Babington. A subjection, and obedience to the service of God: so the same author out of Origen. We dare not so much as speak of an earthly King unreverently, what reverence then do we owe unto Christ the King of Heaven and earth? Thus M. Perkins on Philipp 2, in his exposition of the Creed. Pag. 309. And is not bowing then real in the practice of the Church, and in the essence of Bowing.  
5 Note that not one of M. Prinnes authors doth expound bowing, etc. only of subjection at the last day: and some do 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 subjection: but that jesus is the glory of his Father, and that there is but one glory of the Father, and the son, per communem substantiam, & virtutem in substance and power, and that the humanity is equal: so he proveth the son to be higher than the Angels in glory. S. Chrysost. on Phil. 2. speaketh nothing of subjection, 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 above every name is given Christ according to his humanity: and so on 109 Psalm: and in his 2 book cap. 2: contra Maximinium: Christo homini mortuo, Christo per carnem resurgenti, ascendenti donavit nomen. To Christ, dead, risen, and ascended, God gave the name. S. Cyrill of Alexandria lib. 5. in Hesaiam cap. 55. pag. 362. saith to the humanity which was in esteem ignoble, the name above every name was given: and in his first place quoted he expounds not Philip. 2. Theophilact speaketh not of subjection at the last day, on Phil. 2. Pope Caius teacheth to which nature of Christ the name above every name was given. 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 jesus, and at his descent into hell. Beza speaketh not of subjection. Gualther on Philip. 2. noteth only our Saviour's humility, and saith seeing that he in whom was all good was humble, therefore we in whom there is no good must be rather humble. Olevan speaketh of the multiplicity of the glory of jesus: and to bow the knee is one glory given to the lord Konigstein in festo ascensionis, saith jesus is exalted above all creatures. D. Airay saith, that now all creatures are subject to him in 31 lector on Philip. pag. 357. True it is, that Bowing with the knee at the name of jesus is a custom, which hath been much used, and may without offence be retained, when the mind is free from superstition. He speaks 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 jesus at Phil: 2. signifies the Lord jesus, 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 jesus to be above us, and adoring of his Majesty, power, and glory. Hunnius de persona Christi p. 145. saith that Philip. 2. proveth jesus to be God, & in his tract de indulgentiis, p. 1552, that jesus is exalted; Bruno on Phil. saith, that all shall bow at the last day; but only than he saith not. M. Cartwright against the Rhemists saith, 'tis false, that we will have no reverence given to the name of jesus: and afterwards he quarrels as much as any Puritan against jesus, except the vain Catalogue▪ Quoter. D. Fulke speaks thus. It may be used well, when the mind is free from superstition in sign of reverence to his Majesty, and as in a matter, wherein Christian liberty ought to have place, so that Doctor And the service of jesus is perfect freedom, and shall we then not bow? Flectitur, etc. Peter Lombard in Phil. Every knee doth now bow.  
6 The name at Phil. 2. must be bowed to. For by essence 'tis God. God is the name, so Tertullian. Nazianz. 2. orat. de filio, S. Ambrose loco ultimo, Oecumenius. This name is the son of God. Sedulius, Oecumenius, Peter Lombard, Bonaventure, etc. This name is Majesty and Power, so Hyperius. Honorificentia so Bruno. Honour, or worship. 'tis power, Glory, Honour, and Authority above all powers, etc. so B. Babington in his exposition on the Creed pag. 245. 'tis fama so Sarcerius. The fame, credit, or worthiness of jesus, The only begotten son, so Konigstein. 'tis jesus so Haymo on Phil. 2. Chrysol. ser. 145. Alexander Alensis. Only jesus is the deserving name. If the Arians, and Nestorians, who questioned our Saviour's deity, must be answered: then God is his name. If Christians must be taught, what is his name above every name, than the answer with reference to his merit must be, that only jesus is his meritorious, and his exalted name. This answer let M. Prinne observe in his reply, if he be able and aught, to write again, against the truth, 1. so essentially, 2. so specifically, 3. so demonstratively, 4. so practiquely, 5. so testimonially, 6. so really, and nominally made more than customarily known by his own quoted authors.  
7 Besides falsifying of the of Authorities, by exclusive sense, Mr Prinne hath his simple false Quotations in his 80 times long Catalogue. 1. Hezaem for Hexamer●●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 john. lib. 17. cap. 17. 20. 22. for he hath writ but 12. books on Saint john: and lib: 13. Thesauri is a false quotation: 4. Primasius saith 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 postil on palm Sunday. Pet. Matthaeus writes the sum of the Pops constitutions: and Phil. Matthaeus writes civil law: Chrytaeus hath no postil on Palm Sunday. Komingstein is no vuthor, but Koneigstein is, Cuthbert Tonstall, a Bishop, and Master Charke a Kentish Paritan do not say, that the Church must bow at the name of jesus only at the last day. 'Tis strange, that M. Prinne doth quote D. Boys, and Zanchius for Avouchers of his opinion. Is he so forgetful of his division, to prove bowing &c. to be nothing, where he saith that Zanchius, and Doctor Boys hold that bowing at Philip: 2. is a ceremony etc. but not an Indifferent ceremony, as Master Prinne reports. By this time you see how truly Master Prinne hath confirmed this denying of bowing at the name name of jesus in the time of Grace, by good Authors. Only at the last day his Tenet he will prove, and if he be so tedious, he should not have dared to write till then: so he might have saved his Credit, which now is lost in so many falsifications. How many? 80. or there about? 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 aught any  scholar can read, and observe out of these scriptures, and Interpreters, Master Prinne might have quoted Saint Whetston, if there be any such alive, or entombed, as well for his purpose, as these. If he would make this evasion, that he saith not, that bowing shall be only at the last, but only principally at the last day; he hath showed himself to be a fighter with the air, and his disputations to be vain, and Idle, for that is not the thing in Question, but whether bowing be a duty according to the meaning of the text, whether now in the time of Grace we must bow at the name of jesus.  

These are his Propositions comparing bowing of Grace with the bowing of Glory.  
1 THat bowing of the Church is an actual Corporal bowing peculiar to men, who have knees to bow. But this bowing in the text is metaphorical, which Angels, Spirits, and men yield to Christ.  
Reply.  
Do Angels bow metaphorically? Surely they bow and shall bow actually. For they bow spiritually, really: they do in deed exercise potentiam obedientialem their obediential Bowing Power in a super-morall perfection. And if actual Corporal bowing be peculiar unto men: why then shall not they bow their corporal, organical knees. God commands every creature to bow those knees, which he hath: Shall man make answer: the Angels have no corporal knees, and therefore men will not bow their knees? Is this a good answer, do you think? It can never please God. For God requiring according to that, which a man hath, will not be mocked.  
1 That Bowing of the Church is adoration. This in the text is Subjection.  
Reply.  
Adoration in the state of grace is a subjection: or else to to adore were not a bowing: and so Christians should be no worshippers of God. And who are they, but knee-bound Hypocrites? None else are so unreverent.  
3 That bowing of the Church is only a bowing of living men. This of Angels, Devils, and fowls departed. That only of Christians in the Church. This both of Christians in, and of Infidels, jews, Pagans, out of the Church. That only of some few Christians, and they for ●●e most part Papists &c. This of all.  
Reply.  
The time of Grace is not to be compared with the time of Glory comparatione aequiparentiae at the last day. The number of them, which shall then bow, is greater by many thousands. But doth this infer, that there shallbe no bowing at the name of jesus, but only then? Shall Grace be unreverent, and not bow? Credat judaeus Apella. Who but an Infidel, will believe that false supposition? Master Prinne saith that bowing at the name of jesus, is the practice of Papists, ignorant, superstitious Persans, that 'tis a new coined duty. But our Church doth bow at the name of jesus, to testify, that jesus Christ is the Lord, the glory of God the Father: and let this direct the ignorant, and reform the Papist, and Puritan, Is this new-coined service? 'Tis so ancient, as Saint Paul's Epistle to the Philippians: For that is the ground precept of Bowing:  
4 That bowing of the Church is only at the name. This is to the Person.  
Reply.  
This is so true, as if jesus were not the name of jesus, or not understood, and acknowledged to be the name of that King of Kings.  
5 That bowing of the Church is not joined with this confession: jesus is the Lord. This bowing is joined.  
Reply.  
The bowing at the name of jesus is an implicit Confession, that jesus is the Lord, so B. Andrew's. And I advice all well beloveing Christians, to believe the 18 Canon of our Church rather than all Prinnes, than all the Non-conformists, at what place soever. For the Canon teacheth, that bowing at the name of jesus is a testifying, or confessing that jesus is the Lord. Me thinks that the regenerate (if learned) do know, that holy worship hath so necessary dependence on Grace, that the contrariety, and contradiction of man's will must not make a professed change of, and a diverting from pious worship, and religious perseverance. jesus hath and doth always perform his part of covenant: He is always merciful. And the regenerate must perform his part of God's covenant. He must depend on the cause, on the author of habitual, and actual grace, in applying, & employing himself in all religious obedience too, and for the Lord jesus. For quifecit te sine te, non vult servare te sine te: he that made thee without thee, will not save thee, if thou be disobedient. jesus is thy head, and shall thy peevish will separate thee from jesus. His Church then must excommunicate thee: and extra eccle siam non est salus, out of the Church there is no salvation: and which is that Church, Read learned B. Mortons' book entitled The Grand Imposture of the Church of Rome: a book which no jesuite nor jesuitical College can confute.  
Whether bowing at the name of jesus be an indifferent harmless, and decent ceremony.  
CEremonies of State, I commend to Heralds at Arms, and their adherents. Moral ceremonies, an uncovered head, a courteous speech, a bended body, and knee, let the Moralist take, to signify his courteous heart, wishing all happiness to the person saluted, etc. Nor may I here speak of every outward sign: for the signs, which did signify Christ to come, were the jews Typical ceremonies, and they are abolished. And the signs, which do signify jesus dead for sins, are the two Sacraments: nor are these signs of Christ's death, within the letters of this question. The Ceremony here to be discussed, is the Ecclesiastical ceremony; which I define thus. An ecclesiastical ceremony is a decent, and orderly sign of the Regenerats or Churches signified duty.  
Every Church-ceremony is a sign. For compare a moral ceremony with a moral substantial duty, and then 'tis but a resemblance. Compare a moral ceremony with a Christian internal moral duty signified, and 'tis but a ●●gne, which must be decent. Thus: morally signifying a comely correspondence to the duty signified. And this sign must be orderly, an orderly sign according to rule, and method. The rule must be the scripture, or some rational rule, not contrary to scripture. The method must be perfect, the reason of the Author without exception. There must be no confusion, but a certain, and perspicuous signification. There must not be overmany, nor to few ceremonies, but a convenient number: their signification must be apposite, to the purpose, which is religion.  
Some decent, orderly fignes are universal ordained for the whole Church: These are, either express scripture, as imposition of hands Heb: 6, 2, Acts: 8, 17, The 2, Is a man uncovered in the Church at prayer and Sermon 1. of Cor. 11. 4. 7. the third is loud musical instruments Psal. hence Organs and Bells are used in the Church. 4. Bowing at the name of jesus. Phil. 2. 10. and many such like. These are necessary ceremonies, because they signify the substantial internal duty of the Catholic Church.  
Other ceremonies are necessarily deducted from Scripture. The first, the ring in marriage is deduced from Mat. 19 ver. 4. 5. 6. from this principle: Man and wife are no more twain but one flesh: therefore the ring in Marriage is given for a sign of that perpetual unity. The sign of the cross is deduced from Mat. 16. 24. from this duty: He that will be the disciple of jesus, must take up his cross and follow him, therefore the cross after Baptism, is given for a sign to signify a professed willingness, to endure any affliction for jesus his sake. The third, to kneel at receiving the Lords supper, is deducted from our kneeling at prayer, Psal. 95. 6. Therefore because we must say Amen to this prayer, in most humble manner: viz. The body of our Lord jesus Christ, preserve both body and soul to Everlasting life: Therefore kneeling is the appointed ceremony, of our humble, reverend, and faithful receiving. The fourth is Procession, whi●● is deduced from Mat. 28. 19 from this duty: Go, and teach all Nations. Therefore Procession is given for a sign of obedience to this precept: that, we go to our utmost appointed parish bounds, and read the Gospel. The 5. the surplice is deducted from Revel. 19 8. from the analogy of the righteousness of faith, with the righteousness of the Saints in Heaven: therefore the white surplice is given for a ceremony. The sixth, is standing at the Creed, deducted from Ephes. 6. 14. being a sign of standing there to our faith. The seaventh is the 4 cornered cap deduced from unmovableness in the faith, at Eph. 4. ver. 11, 12, 13, 14. Quadrangulare difficulter mobile: A four cornered body is hard to be moved: the 4 cornered cap signifies unmovableness & so 'tis a sign. The seaventh is the penitential sheet deducted from Mat. 11. 21. from the analogy of repentance in sackcloth and ashes. Therefore the white sheet is appointed for a sign of the like repentance. These signs which are express Scripture, are universal, and so necessary ceremonies of the Catholic Church, as the first four, and so are all ceremonies, which are pregnantly deduceable out of holy Writ. 'tis more than probable that the Church, being rational, able to give a reason of her moral significant ceremonies, took these Scriptures, etc. to be the rule and ground of her ceremonies.  
Besides the universal, there are particular, decent, orderly ceremonies, which are not one and the same in all countries: so our 34 Article. Neither their matter, nor form is commanded in the text. Against the text they must not be: & they must be convenient, decent, and orderly for the countries and times, and men's manners, where they are established: thus they are harmless ceremonies. These particular ceremonies are no duties of the text: but St Paul requires that they be decent and orderly. These are the indifferent ceremonies, indifferent for matter, as an haircloth or sackcloth, or some other vile cloth might be the ceremony of penance, as well as the white sheet. Indifferent for colour, for as white analogically signifies pureness of faith so suppositively grey signifies seniority, black, mortification: Scarlet, the undauntedness of mind, etc. Here then is variety: and every country may choose his colour. But I call no particular ceremonies so indifferent, as that a man may or may not use them pro suo Arbitrio, as he will himself. He must use them being thereunto commanded. Every soul must be subject to the Higher Powers in these things, which are not contrary, nor in part contradictory to God's word; be they ceremonies, be they what they are: they must be observed for conscience sake, Rom. 13. 5. And although some ceremonies are indifferent, in respect of coveniency or aptness of signification: yet you must understand, that they are necessary when they are commanded: and punishment must make them necessary again, which indulgence makes to be but indifferent, or rather presumption grounded on indulgence. The sum of all is this. The essence of Church ceremony in genere in kind, is a moral sign; in correlation 'tis a moral Christian duty signified: the formality is decency, and order: the Author of ceremonies expressed in the new Testament is the Holy Ghost: the author of ceremonies deducted from Scripture by pregnant consequence is the Church, and these are, or aught to be the Ceremonies of the Church universal.  
Ceremonies deducted from analogy of Scripture for the conveniency of Countries, times, and men's manners, are particular ceremonies. The use of all ceremonies according to their nature, author, and end is harmless: for 'tis a good, moral, decent, and orderly expression, of a signified duty, by a moral, decent, and orderly sign. The property of no ceremony commanded is indifferency: for command, and indifferency cannot, nor may they dwell together. Must I repeat unto you in this place how bowing at the name of jesus is a duty of the text, and how 'tis a ceremony: Thus then: as 'tis an humble obedience to this commanding Scripture, Phil. 2. 10. so 'tis a duty of the text. As 'tis a moral decent and orderly sign of bowing of the heart at the name of jesus, manifested by the knee: 'tis a ceremony, a necessary ceremony, it should never cease to be in any Church; 'tis an universal ceremony: for God requires it in all Churches: not only for a day or a year, but for ever: so perpetual are Gods moral commands. They that do not practise this bowing do diminish somewhat from the scripture: and if they will not amend, let them expect a judgement: The Scripture doth direct them, where they may behold their condemnation. These arguments following have no help in them, to deliver a man from danger, which the disobedient may incur.     

1 Bowing at the name of JESUS is no Ceremony.  

Objection. 1.  
EVery Ceremony is an Adjunct, or an Appendix to a form, or Circumstance of any religious duty whatsoever. But bowing at the name of jesus is no Adjunct etc.  

Solution.  
Master Prinnes marginal note is that the jews Ceremonies were types, or shadows of jesus Christ. Coloss: 2: 16, 17. Heb: 10, 1. but our ceremonies are things appendent to religious duties etc. Where is Master Prinnes proof, that bowing at the name of jesus is not an appendent sign, or rather a dependant sign on, and of a religious duty. Every Ceremony is a sign of a religious duty. This is true. But the contrary is not true. For bowing at the name of jesus is the Christian moral sign of the Hearts worshipping of jesus, exalted King of Kings, and Lord of Lords. The knee is a material sign, the manner of bowing the knee in honour of jesus, is decency, and order, because 'tis an external humble reverence. This argument hath proved nothing, but 'tis a bare suppose.    

Objection. 2.  
Every ceremony hath relation to some sacred Ordinance, or Religious duty, to which it is appendent. As kneeling to prayer, Standing to the Creed. But bowing at the name of jesus hath relation, neither to any sacred Ordinance, nor to any Religious duty. Because it hath immediate reference, to the very person of Christ himself, not to the sound, or syllables of his name.  

Solution.  
This Argument is Mr Prinnes 2 Argument at the first Question, and the 4 in the last Question. And let Mr Prinne learn, that bowing at the name of jesus hath relation to a sacred Ordinance, and this is divine service, then only we bow: and relation to a religious duty, which is the Hearts worshipping of jesus, the inward bowing; and relation immediately to the Person of jesus, for he is the Immediate finis cui, the exalted Lord, for whose Honours sake we bow. Independent relation, what learned word is that Independent? Master Prinne saith, that bowing at the name of jesus hath immediate Independent relation to the very person of Christ. Relation is a mutual dependence, if it be essential; and bowing at the name of jesus is dependent on the very Person of jesus, there it rests, as in its Centre: or Personal End.     

2 Assertion  
The arguments which are produced, to prove it to be a necessary, or laudable ceremony, do directly prove it, to be no ceremony, but a divine worship, or Adoration peculiar unto Christ as God.  

Objection, 1.  
Bishop Andrew's, Doctor Boys, Master adam's, and Master Widows etc. have disputed the very letters, and syllables of Philip. 2. 10: to prove bowing at the name of jesus to be a necessary or laudable ceremony, but this argument proves it to be a duty incident to the very name, and Person of jesus: therefore 'tis no naked, arbitrary Ceremony.  

Solution.  
Here observe that Master Prinne hath contradicted the division of his first argument, at the first Question. For there Bishop Andrew's, and Master adam's are the Teachers, as he saith that bowing at the name of jesus is a duty of the text: and here again He saith, that Doctor Boys, and Master Widows do teach that bowing at the name of jesus is an indifferent, harmless Ceremony.  Quo teneam vultum mutantem Protea Nodo? 
In my first answer there is Bishop Andrew's M. Adam's etc. Tenet: which Master Prinne did falsify: And there is Dr Boys and Giles Widows &c. assertion: all opposite to the intruding Divine. But see a contradiction in this argument. Dr. Boys etc. prove bowing at the name of jesus to be a necessary, or laudable ceremony, so Master Prinne: but they hold that 'tis a naked arbitrary ceremony, so Master Prinne, As if necessary were not opposite to indifferent: and laudable were not more excellent than a bare Arbitrary ceremony.    

Objection. 2  
This bowing at the name of jesus is to the person of Christ: therefore 'tis not idolatry to bow at the name of jesus. From this argument Mr Prinne concludes, that the bowing at the name of jesus, is no bare arbitrary ceremony because 'tis done to the person of Christ.  

Solution.  
And I say that 'tis no arbitrary ceremony: because 'tis express Scripture: so say all Orthodox divines: B. Andrew's, Dr Boys, Mr adam's: Zanchius, etc. And therefore 'tis a necessary ceremony; commanded by God himself▪ and for Puritanical contempt, which now despiseth this ceremony, our Church hath ordained the 18th Canon, to reform the wilful and ignorant.    

Objection 3.  
This is a forged reason, why Christians bow at the name of jesus: This: To justify, testify, and proclaim the deity of Christ, against Arians, jews, and Infidels, that deny it. No ancient Father ever said that this is true, nor Council, etc.  

Solution.  
Here Mr Prinne doth accuse Zanchius, Mr Hooker, and Dr Boys, of forgery. But he is very grossly mistaken: though he hath disputed this argument before, at the first question, and first argument. For Athanasius contra Arianos orat. 2. and in his Epistle to his brother Adelphius, doth teach that we must bow to testify that jesus is God. The council of Ephesus consisting of 200 Fathers saith the same against Nestorius. Athanasius answereth the Arians that disputed, that jesus is not God, because he died the death of the cross. Phil. 2. 8. Thus: That jesus was put to death in the flesh, and the humanity exalted, now he must be honoured with this honour: At the name of jesus every knee shall bow: Nunc, & in posteris; for ever. The Fathers before quoted say the same. Again, there is not the same reason, why we should bow at the name of the Holy Ghost, though Heretics have denied, that he is God, as there is, why we should bow at the name of jesus: for the text saith, because jesus died the death of the Cross, therefore every knee shall bow: so jesus was really, more really despised then the Holy Ghost, and a long time before Macedonius was an Heretic. And why we bow at the name jesus, rather than at any other of his names: 'tis answered at the 3 argument of the 2 question.    

Objection. 4.  
This reason of justifying, testifying, and proclaiming the deity of jesus against the Arians. etc. ceaseth to be a reason, because none do openly deny the deity of jesus, as these Arians.  

Solution  
The Turks deny jesus to be God, so do the jews, who are not converted, and other infidels, divillish Apostats. And the Puritans are no friends to jesus, & differ not much from Arians and Nestorians, in expounding of this text. His name jesus was not above every name with these, neither is it the highest name with them. jesus was most disgraced in this name jesus: but what is that to Puritans, they will worship him nothing the more for that? So then there is cause, and shall be cause, why we must maintain bowing to the World's end. When jesus shall come to judgement, shall he find all faithful that are then alive?    

Objection 5.  
If this bowing be so great, as that every knee must bow: then this bowing is the greatest of bowings: then 'tis a divine worship proper to Christ, then 'tis no humane Constitution, which man can prescribe, then 'tis no arbitrary ceremony.  

Solution.  
This bowing is so great, as the Text saith, all knees shall bow at the name of jesus. And in a divine manner with reference to jesus both God and man, all knees at divine service do bow. The bowers at jesus his name, do love him above all things, & accordingly they do bow at his name. Thus this bowing is above all other bowings. This is a bowing proper to God in man's nature, first vilified, now exalted, and 'tis only due to jesus, as he is exalted King of Kings, and Lord of Lords. It is beyond the sphere of man, to be the author of this adoration: but the Church hath power to reform the neglect of this bowing at the name of jesus: Hence the Church hath instituted the 18 Canon to that purpose.    

Objection 6.  
This bowing at the name of jesus is not arbitrary: for many are urged to use it, others are questioned for oppugning, and censured. But Mr Hooker, Dr Fulke, and Mr Willet say that this Ceremony is arbitrary.  

Solution.  
Master Hooker saith that bowing at the name of jesus is harmless. He useth not the words arbitrary ceremony. D. Fulke doth commend it, and misliketh the superstition at the name jesus. Yet neither he, not Doctor Willet speak so fully to this bowing as they might have done. But I tell you, and not I but Orthodox Bishop Andrew's that bowing at the name of jesus 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 Censured for Church Rebels. But questionless 'tis arbitrary actu imperato. It seemed good to the Holy Ghost, and to the Church, to will and command, this bowing at the name of jesus     

3 Assertion. Bowing at the name of jesus is not an harmless ceremony.  

Objection 1.  
'tIs no harmless ceremony. For it occasions much Idolatry in Papists, and ignorant Protestants. The Papists do adore this name jesus, as they do their Images, Altars, Hosts, Crosses, and Crucifixes. Ignorant Protestants do worship the very naked name jesus, or else joshua, justus, or the son of Sirach: and the Identity of the word jesus deceives the ignorant Protestant.  

Solution.  
God's blessings do occasion some men to be covetous. And therefore king David Prayed to the Lord: thus: Incline not my heart to covetousness. Psal. 119. joseph the Lords chosen servant, occasioned his Brethren to sell him to the Ishmaelites, Gen. 28. What then? Should neither God's blessing, nor joseph be; because evil men did abuse them? This is strange doctrine. jesus his name occasions idolatry: (that is your Scandalum acceptum your peevish conceit:) Must jesus his name then be had in no honour? Must not the knee bow? I deny that Prohibition. Do ignorant Protestants bow at the bare name jesus? Then they must be thus instructed: that they bow ever hereafter in token that jesus being despised by jew and Gentile, is jesus exalted, and acknowledged by our Church to be the King of Heaven and Earth. Do ignorant Protestants bow at the name of jesus who is either joshua, or justus, or jesus, the son of Sirach, I think in charity that no Protestant is so ignorant as to bow at the name of jesus the son of Sirach. For he is in the Apocrypha: But who ever did hear of any man, that bowed at the name of jesus in the old Testament or Apochryphas? And did any man bow at the name of jesus, who is joshuah, at reading the new Testament? or at the name of jesus who is called justus. Then let him learn these notes. jesus who is joshua is only at Act: 7. 45. and at Heb: 4. 8. And jesus which is justus is read only at Coloss: 4. 11. The 2 former scriptures are not so plain, as the last, to know the jesus there signified. But remember, that I have put you, and your Brethren in mind, where you must forbear to bow at the name of jesus. Do Papists commit Idolatry with their Images, Altars, Crosses, and Crucifixes? This is Indirect Idolatry: so much I have observed out of Bellarmine's indirect worship of Images. Direct Idolatry is a sin against this law: Thou shalt have none other Gods but me. To bow down before Images, Crucifixes, &c: is a sin against the second commandment. For therein God hath forbidden such worship. God willbe worshipped according to his own method, and rule, in spirit, and truth Ioh: 4. thus, according to his own Method, which is the method of Grace, and no otherwise he willbe worshipped: therefore man's presuming worship must not be practised. But the adoration of the Host is Idolatry: 'tis a giving of the honour of the Creator unto the Creature. And Transubstantiation is a gross sin. By a Popish conceit, it is a Confusion of jesus his glory, more Tyrannical, than the pulling of jesus his skin, over his ears. For Transubstantiation in termivo a Quo, is a separation of jesus his All-glorious Essence from his most glorious Inseparable Accidents: And in termino ad quem 'tis a confining jesus under the superficies of an inches length, and breadth: or thereabouts in their sacrament, with more than a 1000 parricular contradictions. This is much like Master Prinns' separating the name jesus from the signified jesus: as if the name jesus had no signification, no sense, because a Perverse Humorist thinks so ignorantly of unlearned Protestants, as if they did bow to the five letters.    

Objection. 2.  
'tis no harmless ceremony: For it occasioneth much palpable superstition, by bowing at the name of jesus only, and not at the name of God the Father, God the Holy Ghost, God, Emmanuel, Lord, jehovah, Saviour, Son of God, Lamb of God, Christ, Mediator, etc. All being Glorious, Reverend, Holy, Great etc. Names, deserving as much Bowing, as the name jesus doth.  

Solution.  
This superstitious Argument is disputed in many arguments before, at handling the scope of the text, and there 'tis answered, that jesus is in Essence, and Power, all these. But here is so much repeating of the same thing, as if Master Prinne were in love with superstitious Tautology. If that first Move able be in his mouth, his tongue can never stand still. And why then is jesus so much magnified? Because jesus exinanivit se, did put of himself, etc. 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.    

Objection. 3.  
'tis no harmless ceremony: for it makes a disparity in the sacred Persons, who are coeternal, and coequal. For the Son is advanced above them; Because his name jesus is more honoured than theirs.  

Solution.  
This Argument is disputed before: & Master Prinne is a frayed of the text. But was either the Father, or the Holy Ghost so basely used as he. Will He ever be talking and yet never speak to the Purpose? Tell me, what is the reason, why jesus is exalted, and so much exalted, that at the name of jesus every knee shall bow? If He will be tongue tied now, I will tell him the reason, and I would to God, that he would understand the text; which saith. Because jesus was so humble as that he died the death of the Cross, that cursed death. Yet He will not Bow. Why? Truly then he should dishonour the Father, & the Holy Ghost: yet the Father and the Holy Ghost are so willing, that jesus should be honoured with hat, knee, and heart, that they teach, and command, that as jesus was vilified with the knee: for the jews 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 jesus. Our Saviour saith that He is in the Father, and that the Father is in him: and and therefore he told Philip Ioh: 14. 9, 10. That He, that had seen him, had seen 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, Son, and Holy Ghost, who is thus reverenced, worshipped, honoured. St Aug: in his 14. lib. de Trinitate, as I remember calls the three Persons, Relativam naturam, God's relative nature. St Hierome in his exposition of the Creed, calls the three Persons, tres proprietates, three relative properties of God. And 'tis granted by Protestant, Papist, and Puritan that the three persons are not three substances, but three Relative Modalities of one, and the same Infinite, and most Merciful God. And because in the Relation of a son he did humble himself to perform all, and the extremest obedience for us: what shall hinder him to require our thankful, and most humble heart, and knee-obedience, chiefly to magnify his deity, and humanity in the name of jesus God made this Person lower than the Angels to Crown him with glory, and worship, so the Psalmist.    

Objection 4.  
'Tis no harmless ceremony, for this prefers one name of Christ's before another.  

Solution.  
'Tis true: and yet this is not an unlawful disparity, as 'tis disputed in the 3 argument. For jesus is the name above every name. The 3. Argument of the 2 Question doth not prove the contrary, nor the Argument of Sovereignty repeated 6 times in the 3. Question. This reason of S. Paul must still be true: because jesus was so humble, as that he died the death of the Cross: therefore jesus is thus exalted: that at the name of jesus etc.    

Objection. 5.  
'Tis no harmless Ceremony. For this attributes more honour, and dignity to the Naked name, than to the Person of jesus.  

Solution.  
This argument is part of the first in this Assertion: 'tis the 2. of the 2. Assertion: 'tis a fourth at the Metaphorical sense: 'tis a part of the 2. argument of the 1 Question in Master Prinnes Appendix: 'tis at the 6 argument of the 3 Question, and now 'tis fiftly. And 'tis not true that our Church doth Bow at the name jesus, and not to his person, as it is answered already.    

Objection. 6.  
'Tis no harmless Ceremony. For to bow at the name of jesus is to take God's name in vain. For many do ignorantly, carelessly, customarily, and superficially for the most part cap, and Bow without reverence etc. of jesus his person.  

Solution.  
Some than sin against jesus Ignorantly: they do worship only the five letters. Therefore Master Prinne will not Bow the knee. He will oppose his Mother the Church, and his nurse the University, and which is worst of all, the holy Ghost, the teacher of all truth. Here is a case worse, than the worst case in Law: and it must not go on his side. For the Evidence is plain, that our Church doth not take God's name in vain, by bowing at the name of jesus. The Ascension-day is the appointed time, when our Church doth solemnly celebrate this part of the Apostles Creed: jesus ascended into Heaven. Then publicly, and religiously, we teach with bended knees that jesus is the Lord. And is this to take God's name in vain? 8th Psalm ver. 1. our Church affirmeth, that jesus is our Lord, and Governor. At the 2. ver. that He is omnipotent in ordaining strength out of the mouth of Babes, and sucklings for to still the Enemy, and the Avenger. In the 3 that He is our Creator. I will consider the Heavens, the works of thy fingers etc. At the 4 vers. That He is the most merciful God, mindful of us, in that he came to visit us by Incarnation. At 5. 6. 7. 8. 9 verses there is the exaltation, the Crowning of him with glory, and great worship: The acknowledging, that jesus hath the Dominion of the works of God's hands. That all things are put in subjection under his feet. At the 15. Psalm: we read in the Audience of all the Congregation: that only he is the Deserving Person, to dwell in Heaven. At Psal: 21. That jesus is our King, our saving King, our Crowned King, our Immortal King, Invincible, Victorious King. At the 24. Psal: That jesus is our Triumphant King, the King of Glory, the Lord strong and mighty in Battle: The Lord of Hosts, the King of Glory At Psal: 48, & 108. there our Church doth abundantly rejoice in him, our Powerful, and merciful God. The Chapters, the Epistle, and Gospel, and the Collect for the Ascension-day, are infallible rules, that our Church doth not take the name of God in vain, but hath apppointed the services, in and to the honour of our God, and Saviour jesus.     

4. Assertion. Bowing at the name of jesus is no orderly, and Decent Ceremony.  

Objection. 1.  
'tis no orderly, and decent Ceremony: For it confounds one duty with an other: viz praying with Bowing: Reading, and bowing: hearing, and Bowing. For many duties cannot be done together without Confusion.  

Solution.  
To rise up from praying on the knee to Bow, is a needles suppose: for that Bowing at prayer is the greater Bowing at the name of jesus: for that doth invoke the Lord jesus, & this doth but testify that jesus is the Lord. But to read, and bow, these are coordinate duties, and so are to hear, and bow: one doth not confound the other: for they are yoake-fellowes, fellow-labowrers: they do enjoy one the other in an unanimous Concurrence. A man doth hear, and go at the same time: so he doth see, and go: speak and go, read, and go: A man doth hear, and stand, and then why not hear, and bow? Coordinate duties, although they be many, are all done together without confusion. At the same time a man doth see with the eye, hear with the ear, taste, smell, handle without confusion, every Coordinate Organ is able to exercise its office: At the same time many subordinate duties may be done. The first movable doth move all other spheres, and they all do move from East to West in 24. hours. So the heart serving God doth incline, and agitate all inferior parts to praise the Lord, so that the knee doth bow, and the tongue doth confess, that jesus is the Lord; both, serve the Lord thus together.    

Objection. 2.  
'tis no orderly, and decent Ceremony. For this disturbs men in their devotion. For devotion, and bowing are several, & distinct actions: and they both require the whole Inward, and outward man at once. Therefore to bow, and to be devout together destroy the Hoc agere, the seriousness, which ought to be several in devotion, and Bowing: because no man can serve two masters.  

Solution.  
The Inward man is the guide, and Governor of the outward man in the state, and in the able parctise of Grace. He than is no regenerate man, in whom there is so much contrariety, as that his soul, and his body agree not to worship the Lord jesus. If Puritan consist of such sullen oppositions, their ways are confusion: and their Hoc agere is nihil agere. If their hearts, and ears, and knees be such great strangers, as that when to pray fervently, to hear attentively, be at Church, then to bow reverently is separated from hearing, and praying, and left at home, the outward man is not subordinate to the inward, & the soul, and body are contraries. Are bowing, and devotion distinct actions? cannot they agree together? This bowing is external adoration, and so it depends on, and necessarily is subordinate to unto inward devotion. They cannot be separated distinctly: for devotion is in bowing, and exercising, and bending the knee. What is that, which doth essentially, virtually, and effectually read, pray, and bow, but faith radically in the heart, and the same faith manifested in the tongue speaking, and in the knee Bowing? And then what great difference, what distinction have the inward, and outward actions, but a Primarily for the inward action in the heart believing▪ and a Secondarily for the outward action in the tongues expression, and in the knees orderly, and decent signification, that jesus is the Lord, at whose name every knee, etc. The members of man's body serve to help one another in their several actions. The head cannot say to the feet, I have no need of you; nor can the feet say to the head, I have no need of thee, etc. 1. Cor. 12. In the hoc agere in the most serious work they help one another. Therefore the heart in devotion, and the knee in subjection, must not be spared at bowing at the name of jesus; a true and divine service. Here is no serving of two Masters, but of one. For jesus is the fame yeasterday, to day, and ever. Heb. 13. 8. But yet so ignorant Mr Prinne is, that he knows not the difference between subordination and contrary opposition.  
Master Prinnes opinion is, that Bowing at the name of jesus is a mere Popish Invention to justify the worshipping of Images, Crosses, Crucifixes, Hosts, Relics, and Idolised Altars. This he saith, is a practice much in use of late among some Romanizing Protestants, yet he hopes, that shame may turn the hearts of the zealous Teachers of bowing at the name of jesus, and Altar-Geniculations, that they will forbear thus to bow, till they can produce better Authority, than yet they have alleged.  
Reply.  
And what better proof, than the Text, that we must bow at the name of jesus?  
God commands this bowing. Thus.  
1 All knees commanded to bow at the name of jesus, must bow at the name of jesus. The Church's knees are commanded to bow at the name of jesus: Therefore the Church's knees must bow at the name of jesus.  
The mayor is a divine axiom, so worthy for truth, that all Christians must believe it. The minor is the Text. Thus: All knees are commanded to bow at the name of jesus, and the Church's knees are included in all knees.  
True saith Mr Prinne, at the last day all knees shall bow: but our knees must not bow at time of Divine service, which I refel. Thus:  
A time to bow is the time of Grace. Thus:  
2 The time of Grace to confess that jesus is the Lord, is the Militant Church's time to Bow at the name of jesus. The time of Divine service, is the time of grace to confess that jesus is the Lord. Therefore the time of Divine service, is the Militant Church's time to bow as the name of jesus.  
The Mayor and Minor propositions, are divine axioms. And Master Prinne saith, that then is the time of bowing, when the tongue must confess, that jesus is the Lord.  
3 Argument.  
From the end of bowing.  
To testify that jesus is the Lord is lawful and necessary at time of divine service.  
To bow at the name of jesus is to testify that jesus is the Lord, so the 18th Canon.  
Therefore to bow at the name of jesus is lawful and necessary at time of divine service.  
4 Argument  
From the latitude of our duty,  
All Religious Church-honour is to be given to jesus in time of divine service.  
Bowing at the name of jesus is religious Church-honour. Therefore bowing at the name of jesus is to be given to jesus in time of divine service. It is adoration so the Fathers, and Master Prinne at his compares.  
5 Argument  
From the intent of St Paul's exhortation.  
To be humble is necessary at time of divine service. To bow at the name of jesus is to be humble. Therefore to bow at the name of jesus is necessary at time of divine service. St Paul teacheth humility at the 5th verse.  
6 Argument  
Is a demonstration.  
1 There is the cause: jesus by dying deserved bowing of the knee at his name. 2 There is the effect: which is bowing the knee. 3 There is the subject, which is the Church.  
Thus:  
Where jesus deserved by his death, bowing of the knee at the name of jesus, there must be bowing of the knee at the name of jesus.  
In the Church, jesus deserved by his death that there should be bowing of the knee at the name of jesus.  
Therefore in the Church there must be bowing the knee at the name of jesus. But is not the death of jesus worthy of knee-honour? Heard-hearted Blasphemy!  
7 Argument  
From God's gift.  
Whatsoever God hath given to jesus we acknowledge to be due unto him. To bow at the name of jesus in time of divine service God hath given jesus. Therefore to bow at the name of jesus in time of divine service we must acknowledge to be due to him. The Minor is true. For God hath given jesus all Power: and therefore the Church must honour jesus with internal, and external honour.  
8 Argument  
From the proportion of jesus his merit.  
jesus deserved grace for the whole man: therefore grace in every part of man must serve jesus: therefore the regenerates man's knee must bow to jesus in the time of grace.  
9 Argument  
This proposition is true of corporal, and spiritual knees, At the name of jesus every knee shall bow: therefore jesus is the name at which the Church's knees must bow.  
And now you may know evidently: that jesus is the name at which every knee must bow: whether they be knees of the regenerate or of the glorified. And let Master Prinne be ashamed of his fight against jesus, and his Church. This is his folly: he hath dishonoured jesus, and so the king, the Vicegerent of the Lord jesus. And is he not afraid?  
Concerning the Turning of Communion-Tables into Altars, That is contrary to the Scripture Mar. 14. 18. Luc: 22. 21. But why should not we bow towards the Holy Communion-Table: though it be neither scripture nor canon, to bind us thus to bow: yet an orderly decent ceremony may and aught to be admitted into the Church: so our Church teacheth. There is sufficient reason; why we should bow towards or at the Holy Comunion-table. For we must bow at his Majesty's Chair of State, this is a known truth: and the King is jesus his Deputy in his Dominions. The Chair of State of the Lord jesus, his chiefest place of presence in our Church is the Holy Communion-table, and therefore we may bow thereat without Idolatry, to testify thereby the honour that belongs to the Almighty King. Seeing jesus is the saving king, our king of glory, we should bow there, which is the sign of the place, where he was most despised, dishonoured, and crucified. So we shall be good soldiers of the Lord jesus, & stout warriors against our Saviour's mortal Adversaries, even in our very gesture. And now Mr. Prinne assuredly know, that Reverend, and orthodoxly learned Bishop Andrew's Dr Boys Mr Hooker Zanchius were no Romanizing Protestants: and that Mr adam's, and Giles Widows do truly, and resolutely hold all our Church's tenants of faith in the 39 Articles, of God's Holy worship in the common praier-booke, and Ecclesiastical obedience in the Canons 141. which no Puritan will endure; because he is a kind of stiff jesuit in his opinion, and practise. His, and the Papists ends are all one: though their ways to their ends do differ so much, as the scripture baffled, and the Church corrupted.  
And now let Mr Prinne, and his private friends forbear to dispute against the 18th Canon, for 'tis the rule of Reformation, to cause the renewing of Bowing at the name of jesus, where 'tis neglected. Let them not deny, that Philip: 2. is the fundamental precept, to teach Christians to bow humbly, & reverently, when jesus is named at divine service: for St Paul thereby did teach the Philippians a duty due to jesus, which he calls bowing with the knee. Mr Prinnes Authors call that bowinws adoration, an inward, and outward adoration, deserved by the lowly humility of jesus, and given by the Father. Mr Prinne doth believe the scripture. 'Tis well if in the proper sense, The Canon he believes. Well, if he did, and his own Authors: for shame these he cannot deny. Then let him, & his friends bow at the name of jesus propter meritum, & praemium, because the obedience of jesus is rewarded with this degree of glory: which is a name above every name, and therefore it is to be honoured with the knees of Grace, and Glory.  
Mr Prinne understand, for you own knee-obedience to the Lord jesus, or else He is not the commanding, and deserving Master of the knee. You compel me to call you according to your exposition of Philip. 2. 10. the Allegorical Origen of these days: your knees are turned metaphors, and you similitudo hominis the shadow, or likeness of a man, and so your bowing at the name of jesus is Metaphorical. Unthankful divinity! Heartless knee! Ill disposed ignorance! Because you are so wilful in defence of your error, I dare you to dispute face to face in the Schools etc. that you may no longer trouble the Church: for the writing violence of a Schismatique is impudent, and endless. It is certain that you are more will than intellect, therefore your submission to jesus, to his Vicegerent the King, and to the Church may become you well. If you dare not dispute, and will not conform, then writ no more for shame.     
FINIS.   

ERRATA.  
PAg. 1. read Rhapsody for Ropsody. p 1. r. Schismatical for shismatical. p. 1. r. which for with are etc. p. 4. r. dilemma for dilemma. p. 4. r. peculiar for perculiar. p. 17. r. reference for reverence. p. 19 r. evil for ewil. p. 20. r. genu for genus. p. 20. r. flectitur for flectiter. p. 21. r. concilii for conilii. p. 21. r. Emmanuel for Emmavel. p. 21, r. and for and. p. 26. r. literally for literally. p. 28. r. ut ei coelestia for coelestia etc. p. 39 r. reference for reverence. p. 53. r. interpreters for interpreter. p. 54. r. come for ome. p. 59 humility for humity. p. 62. r. poplite for polite p. 65. r. Orosius for Orotius p. 73. r. must not for mustn ot. p. 80. termino for termivo.  
Certain others there be, whereof M. Prinne hath admonished me, which I correct thus.  
Doctor willet's Century, for the Magdeburgians. p. 16.  
Read Caluin at the 9 verse quoting the Sorbonists, but not at the 10. p. 16.  
seeing that he is so quick sighted to see the Mote in mine eye. When he hath perused my book, he shall find cause, to take the beam out of his own eye, He can never satisfy his private friends, seeing he hath falfified 36. texts of scriptures, and 120. and more particular places of Interpreters, as it appears by my 6. reasons at the examination of his own Authers.