humor singularity or discontent as is usually suggested but from such solid grounds of Scripture Reason and such Authorities Antiquities as have fully convinced their Judgements satisfied or scrupled their tender Consciences that they cannot in faith or conscience submit to practise them at least upon such unsatisfactory Pretences of Scripture Reason Antiquity or apparent Mistakes as have hitherto been alleadged for their use by those who have most enforced them And that as there were just Grounds in point of Royal Justice Piety Clemenâ—y Christian compassion State Policy and Prudence for Your Sacred Majesty at first to grant thâ—se Indulgences to tender Consciences to prevent all future Scismes preserve Your Kingdoms Churches publick Peace and Christian Amity Unity Communion among Your Protestant Subjects So there are the like reasons for Your Majesty to continue if not perpetuate them without enforcing them against their Consciences so far as either totally to debarre them the Lords Supper or drive them from the publick Ordinances or inevitably to subject them to Ecclesiastical censures to their great vexation For which end I shall most humbly crave leave to present these ensuing Particulars to Your Majesties Royal and others Christian consideration 1. That God only wise the sole Author Prescriber Owner of his own Divine worship and Sacraments hath left all Corâ—oral gestures relating thereunto free arbitrary and indifferent to all Christians Nâ—tions Churches Ages not particularly or precisely commanding in the Old or New Testament either the gestures of Kneeling Sitting Standing Bowing or Prostration in Publick or Private Prayer Thanksgiving Fasts hearing or reading his Word receiving Sacraments or any other parâ— of Divine worship though he hath absolutely commanded thâ—se Duties themselves The reason is apparent because these Gestures are in themselves things merely indifferent and one Gesture may be more decent expedient to â—tir up affection devotion reverence attention upon several emâ—rgent occasions in relation to the same or different persons duties times than another and many men by reason of age sickness infirmities temper of body custome of Countries Nations which vary from each other inconveniency of Place crowds of People or the like may be disabled to use one Gesture with so much devotion or conveniency as they can use another For which Reasons in numerouâ— Congregations no absolute Uniformity in these Gestures can possibly be expected nor rationally injoyned by any humane Powers since God himself the Supreme Legislator upon these grounds hath left them free and arbitrary to his People as all Divines acknowledge whence the Church Saints Apostles Children of God in all Ages both under the Law and Gospel as Scripture Presidents demonstrate have by Gods approbatioâ— sometimes prayed and worshipped God standingâ— otherwhiles sitting other times bowing and falling down prostrate on their faces sometimes lying on their beds couches and othertimes kneeling on their knees God alwayes accepting their Prayers worship in every of these Postures when their Hearts and Spirits which he principally regards requires in his worship were upright sincere and their Duties performed with that Faith Fervency Holyness and chearfull Obedience which he commands 2 ly That the Primitive Saints Christians Church and all other Churches since â—ave freely used tollerated varieties of Gestures Postures Ceremonies in all parts of Divine worship and have free liberty to alter change or abolish Ceremonies at their pleasure as all Ecclesiastical Histories especially Centuriae Magdeburgenses 2 to 14. cap. 6. De Ritibus Ceremoniis at large demonstrate and the Câ—urch of England resolves in her 20. Aâ—ticle of Religion and the Preface to the Books of Common Prayer why some Ceremonies are abolished 3 ly That the principle end of Gods instituting Kings Magistrates and Chief Authority Trust by him reposed in them is To bâ— Gods subordinate Ministers to protect encourage commend all their Subjects who do well obeying the Lawes and will of God according to his Word and to punish none but evil Doers and Transgressors of his Lawes in relation to his Worship not to punish their Christian Subjects who obey Gods Laws resort constantly to his publick Ordinances Worship Sacraments only â—or not using such and such Gestures Ceremonies Vâ—stures which himself hath left free and indifferent to all Christians or to fine imprison excommunicate or debar them totally from the Lords Supper only for using the self-same Gestures Ceremonies as Christ himself his Apostles and the Primitive Christians used for which there is no President in Scripture nor in the Laws of any antient Christian Emperors to the best of my remembrance 4 ly That though Christian Kings and Church-Governours have Authority to prescribe and enjoyn things absolutely necessary and expedient warranted by the Word in and about Gods publick worship and to advise and perswade the use of Things decent expedient though not simply necessary Yet it is the Opinion of many judicious Divines that they cannot impose or enforce the use of Ceremonies Gestures merely expedient oâ—â—â—â—â—ent not absolutâ—ly necessary on the Consciences of their Christian Subjects under Civil or Ecclesâ—astical penalties at lâ—astwise that it is not expedient or convenient for them to exercise such a Power because Christ himself the King of Kings his Apostles the most Religious Kings of Gods appointment never exercised or claimed any such Iurisdiction but left all Christians free actually to use or not use them at their pleasure as in the cases of Marriage Virginity and single life of eating or abstaining from certain Meats observing certain times and dayes to God of mens praying and prophesying in the Church with their heads covered wearing long Effeminate hair and womens sitting in the Congregation with their heads unvailed and Brayding or Frizling their hair which most conceive to be absolutely prohibited not simply advised as well as their speaking in the Church yet not now prohibited by any Ecclesiastical penall Laws or Censures of our Church though more scandalous lesse arbitrary and indifferent than sitting at the Sacrament kneeling or standing in Prayer bowing or any other Rites or Ceremonies now scrupled or omitted by Tender Consciences 5 ly That the Unity which God himself requires in his Church and Publick worship amongst his People and Children is not an Vniversal Vniformity in external gestures Ceremonies wherein the Scripture is totally silent but a Unity in the Faith and substance of his worship a meeting together with one accord and with one consent in one place to pray praise and worship God with one heart mind soul spirit according â—o his word â—ot with one kind of vesture gesture or posture of their bodies and to keep the Unity of the Spirit in the Bond of Peace like Christian Brethren not forsaking or separating from Gods Publick Ordinances by Law established on the one hand nor casâ—ing brethren out of the Church Diotrephes like for not conforming in gestures
the mentioning or at or in the naming of God or Iesus But they must necessarily be expounded in this sence In the name of God or Iesus that is In the supreme Power Majesty Soveraignty Authority of God or the Lord Iesus In the name being oftentimes used for In the Soveraign Power and Authority of God of Iesus or Christ onely not for the bare names God Iesus or Christ as Mat. 28 19. Acts 3.6 16 18. 1 Cor. 5.4 5. 2 Thess. 3.16 Mat. 7.22 Mar. 9.38 â—uc 10.17 Mar. 16.17 18. See also 1 Sam. 17 45. Psal. 8.1 Psal. 10.1 5. Psal. 33.21 Psal. 44.5 Psal. 48 10. Psal. 54.1 Psal. 89.24 Psal. 118.10 11 12. Psal. 124.8 Prov. 18.10 Esay 50.10 64. â— all to the same purpose Thus all Justices Judges Officers in their Warrants use the word Name when they wâ—ite These are to will and require you in the Kingâ— Name that is In or by virtue of his royal authority not of any Christen name or Surname of his to do thus and thuâ— The true translation of this text being thus cleared which I hope to see accordingly amended in all our New printed Bibles and Common-Prayer Books by rechanging At into In the Name by publike authority and command from the King or Parliament in case the Bishops neglect it and the meaning thereof in part discovered I shall next examin the true genuine sence oâ— the words For the full understanding whereof so far forth only as respects this Ceremony of bowing at the name Jesus these 4 things are to be inquired 1. What is meant by the name above every name which God gave to Christ after his exaltation into heaven in which every knee must bow and what that name is 2ly What is here mâ—ant by boâ—ing of every knee 3ly What by things in Heaven Earth and under the Earth 4ly When and where this bowing of every knee shall be For the first Most Expositors generally accord that this Name above every name which God gave to Christ is nothing else but his supreme Power and jurisdiction or his inherent real Soveraign Lordship as he is both God and Man over all things and creatures whatsoever or which is all one his real title Lord given him above 50 times in the New Testament in direct terms or Lord of all things coupled with his actual frâ—ition of his supremâ— Lordship That this and nought else is in truth the name intended in this text is most perspicuous not only by the forequoted Scriptures where name is used for Soveraignty Power Authority but also by direct texts as Ephes. 1.19 20 21 22. According to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places farr above all principâ—lity power and might and dominion and every Name that is named not only in this world but also in that which is to come and hath put all things under his â—eet and gave him to be head over All things to his Church Here the Apostle useth Name for principality power dominion or Lordship and makes the name above all name given to Christ at his Exaltation nothing else but his supreme Lordship over all things which Christ himself acknowledgeth Mat. 28.18 where he tells his Disciples after his Resurrection All power is given unto me in heaven and earth St. Peter in his Sermon Acts 2.32 to 36. after he had spoken of the Passion of Christ concludes thus of his Resurrection and Dominion This Iesus hath God raised up c. for David is not ascended into the heavens but saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thine enemies thy footstool Therefore let all the house of Israel know that God hath made the same Iesus whom ye have crucified both LORD and Christ. The making of Christ then after his Resurrection as God and Man Lord over all was the name above every name which God then gave to Christ who is Lord of all as the same Apostle Peter affirmes in his Sermon to Cornelius Act. 10.36 Yea Lord over all Rom. 10.9.12 and King of Kings and Lord of Lords 1 Tim. 6.15 Rev. 17.14 chap. 19.16 That observable text Rom. 14 6 to 13. will make this most clear He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks for none of us liveth to himself or dieth to himself for whether we live we live unto the Lord or whâ—ther we die we die unto the Lord Whether therefore we live or die we are the Lords For to this end Christ both died and rose and revived mark this well that he might be Lord both of Quick and Dead But why dost thou judge thy Brother or why dost thou set at nought thy Broâ—her we must all stand before the judgement sâ—at of Christ for it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God So then every one of us shall give an account of himself to God Here the Apostle expressely resolves that the Name given to Christ by God his Father after his Resurrection was nothing else but Lord yea Lord both of quick and dead And that this bowing of every knee prophesied by Isay c. 45 23. and alluded unto in Phil. 2.10 11. is nothing else but the Appearance Submission and Subjection of all men Angels to him as their supreme Lord when they shall stand before his Tribunal in the day of Iudgement not any bowing of the Knee or stirring of the Cap unto him when his Name Iesus is mentioned in the Church where the greatest part of men never yet appeared nor resorted unto in any age If all these direct parallel Scriptures be not sufficient or satisfactory enough to prove evidence this hiâ— Name Lord or his Soveraign Dominion over all Creatures as God equal with his Father to be the Name above every Name in which all Knees must bow the text it self unanswerably resolves it For that Name above every Name in which all Knees must bow is that Name only which every tongue must confesse the text it self assuring us so much and coupling the bowing of the knee and confession of the tongue both together But the Name which every tongue shall confesse is this That Iesus Christ is LORD Phil. 2.11 Therefore Lord must be that Name above every Name in which every knee must bow This is the Name by which all persons Good and Bad Pagans and Christians Iews and Gentiles all Angels and Devils shall call Christ at the last day of Judgement the only time when this Scripture shall be actually fulfilled Which day as it is often called The day
Common-Prayer and all former English translations approved by our Church How this came to pass I shall relate from credible information When this new Translation of the Bible was fully finished by the Translatours and presented to King Iames he appointed Bishop Andrews to have the last perusal of it who thereupon dealt with it as Mr. Cozens since did with the Common-prayer-book and turned the Translatours In into At without their privity or approbation as making best for the Ceremony of Bowing at the name of Iesus which he had a little before and since too pâ—eached for in a Court Sermon by which means our last Translation now renders this Text At the name whereas the Translatours according to the former English Editions had truely rendred it In the name Now that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be translated In not Ad nomen at or to the name is infallible First because it is so Englished in all other texts of Scripture whatsoever this phrase AT the name being used in no place else but this throughout the Bible nor yet in any English Author extant that I have seen or found but In the name onely Now why it should here alone be translated At not In the name and in no other place no reason can be given unlesse it be purposely to support this Ceremony of bowing at the Name Iesus which else would fall to ground which makes this Translation here the more suspitious Secondly At the name is neither good English nor good Sense For though we use In or At promiscuouâ—ly when they relate either to a time or place aâ— In a time or At a time In such an hour or day Aâ— such a day or hour In such a place street town house At such a place street town or house yet we never use them so when In relates to God's Christ's King's or any man's Name or Authority there being no such English expression as At the name extant in any Author Wâ—â—t Warrant or used in any Scripture-text but this onely Tâ—at this Expression is neither good English nor Sense these instances will manifest where the same Greek phrase and words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used Acts 3.6 Peter spake thus to the Creeple In the name of Iesus Christ of Nazareth rise up and walk should this Text be rendered At the name of Iesus rise up and walk it would marr both the English and Sense too Acts 9 27 29. Iâ— is recorded of St. Paul that he spake boldly Iâ— the name of the Lord Iesus should we read it He spake boldly â—t the name of the Lord Iesus it would be plain non-sense Acts 16.12 Paul spake thus to the Spirit in the Damsel possessed with the Spirit of Divination I command thee In the name of Iesus Christ to come out of hâ—r turn this Text into At the Namâ— of Iesus I command thee to come out oâ— her you deprave it quite So 1 Cor 5.4 5. In the name of our Lord Iesus Christ when ye are gathered together and my Spirit with the power of our Lord Iâ—sus Christ to deliver such an one unto Sathan â—ender this At the name of our Lord Iesus Christ c. and you vitiate both the English and meaning Ephes. 5.20 Giving thanks alwayes for all things unto God and the Father In the name of the Lord Iesus Christ translate this Giving thanks c. At the name of the Lord Iesus Christ and you maâ— the Sense and Text 2 Thes. 3.6 We command you Brethren saith the Apostle In the name of our Lord Iesus Christ that ye withdraw your selves from every brothâ—r that walketh disorderly turn this In into At the Name and all the sense is spoyled So Math. 21.9 The multitude that went before our Saviour into Ierusalem cryed Blâ—ssed is he that comâ—th in the name of the Lord transform this into Blessed is he that cometh At the name of the Lord and you deform it quite Iohn 14.13 14. Whatsoever ye shall ask In my name I will do it read this Whatsoever ye shall ask At my name you spoyle all the Text. Acts 10.48 And he commanded them to be baptized In the name of the Lord render this He commanded them to be baptized At the name of the Lord and it is pure Non-sense In all these Texts the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the samâ— verbatim with that of Phil. 2. Mat. 28.19 Christ saith to his Disciples Go ye therefore and teach all Nations baptizing them in the â—ame of the Father of the Son and of the Holy Ghost translate this Baptizing them At the name of the Father of the Son and of the Holy Ghost you spoyle both the English sense and Baptism too There is nothing more common in Scripture than these phrases used in hundreds of places In the name of the Lord In my name and the like Translate any of all these into At the name and you pervert them quite Turn but I believe in God to I believe at God Our Father which art in heaven to Our Father which art at heaven Or the ordinary phrase of our Warrants and of his Majesties Officers These are to require or I charge and require you in the Kings or in his Majesties Name into I charge and require you at the Kings or at his Majesties name Or our most common speech Go to such a man in my name to Go to him at my name and you quite corrupt both the â—nglish and sence in each oâ— them So that the Translators of this text of Philip. 2.10.11 That In the name of Iesus that is In the vertuâ— of the supreme Soveraign Power Lordship Godhead Authority of Jesus Christ at the general day of Judgement when all things that is All men all Angels Spirits good and bad in heaven earth hell shall stand before hiâ— Person and tribunal as their supreme Lord and Judge as Isay 45.23 Rom. 14.9 10 11. Rev. 5.12 13 14 expound it by changing it into Iesusâ— that is at the hearing or mentioning oâ— the name Iesus in time of Divine service as the Patriots of this Ceremony glosâ—e it have marred both the English and quite perverted the meaning of this sacred Text only to maintain this Ceremony It is evident then by all these concurrent parallel authorities that the true translation of this Text is this That In not At the name of Iesus every knee should bow or be bowed in the passive tense which will almost quite subvert the bowing at the name â—esus â—orâ— the words being thus truly rendered can never be propeâ—ly expounded or strained to this sense That in the name Iesus to wit at or in every naming of the word Jesus or when ever the name Jesus is mentioned in the Church in time of Divine service of Sermons every knee or Head then present should bow there being no One paâ—allel text in Scripture wherein the name of God or Iesus is or can properly be interpreted at
and request of all the heads and Professors in the Universâ—ty of Cambridge with sundry other eminent English Divines This dirt which they dash us with is as well made of them as thrown by them For it is false that we will have no reverence given to the name of Iesus We say that there ought to be no other honour or reverence given to it than unto the name of Christ of Lord of God And further we say that this suppleness of your knees in bowing at the name of Iesus is nothing but a mask to hide the straitness and numbness of all the joynts of your heart and soul in your submission to the Commandement of Iesus For it is well known that your knees which are Cammel-like in the courtesie which you give to this name are joyntlesse and Elephant-like in your obedience unto his precepts to whom this name appertaineth Again we testifie that this is a will-worship not only troublesom unto the assembly by irksom scraping of the pavement and unseasonable interruption of that which is read or preached but pernicious also in regard of the suspition that it may move of the inequality of the Persons in Trinity whilst a title of the Son being honoured with cap and knee the other Persons have neither bonnet vailed nor foot moved to testifie any honour unto them The vaunt of Scripture for proof of this worship must needs avaunt For this being the only stay and prop which they can pretend out of Scripture makes nothing for it First for that the name of Iesus in this place signifieth not any title or note whereby Christ is called but his authority and whatsoever is glorious and excâ—llent within hâ—m as in divers places it doth likewise appear Secondly for that he understandeth not by the word knee the member of the body whereby they honour but by a borrowed spâ—ech the subjection and bending of all creatures unto the infinite power of Christ so that the souls dâ—parted and Angels which have no knees are subject unto this courtesying as well as men living upon earth If therefore the heavenly Spirits can yield this subjection unto Christ without courtesying at the name of Iesus it followeth that this Exposition of bowing the knee is farr from the meaning of the Apostle in that text Thirdly for that the kneeling and courteâ—ying here spoken of is performed as well by the wicked and disobedient as by the holy and obedient Spirits it is plain that all kind of reverence being a voluntary and frank worship of Christ after the prâ—script of his word is without all warrant of this place This Scripture making nothing â—or them their reason although it were likely cannot bear it out And whereas they would free themsâ—lves from superstition ofâ—esus â—esus the Son of Syâ—ach as to Jesus the Son of GOD whilst the knee jâ—mping with the very firâ—â— utterance of the word Iesus prevâ—nteth â—ftâ—ntimes the pronunciation of the other words of the Son oâ— Syrach The very danger therâ—fore of communicating of this worship with others which they would have propâ—r to our Saviour Christ might easily have admonished them of the insâ—ffiâ—iency of this Service And seeing the name of Iesus in the Son of Nâ—nâ— and in the high Priâ—st of that namâ— of whom only we are assured that they were riâ—htly thus called is the same with the name ascribed unto Chriâ—t oâ—â—esus â—esus in their own right but in the right of Christ whâ—sâ— figures and lively representations they were And if othâ—rs might hold it yet you which give the same honâ—ur to the Image which you give unto the Thing it self cannot be conceived so to doe What will you answâ—r to thisâ— that as you are in danger of superstion in the former point so in this you are charged with profannesse who neither cap nor courteâ—ie at the name of Jesus itâ— Thus far Mr. Cartwright Dr. Andrew Willet an eminent sound English Divine in an Appendix concerning the name of Jesus â—elates the opinions both of the Papists and Protestants concerâ—ning this Ceremony in these words The Papists The name of Jesus ought to be worshipped by capping and kneeing therunto by wearing it in their caps and setting it up in solemn places alleadging that of St. Paul That at the name of Iesus all things shall bow Phil. 2.10 Yea they say that Protestants by abolishing the name and image of Christ do make way for Anti-christ The Protestants First The bowing at the name of Jesus as it is used in Popery to bend the knee at the sound thereof is not commanded in this place which sheweth â—speâ—ially the subjection of all Creatures of Turks Jews Infidels yea of the Devils themselves to the power and Iudgement of Christ. Secondly Protestants have only taken away the superstitious abuse of the name Jesus Thirdly The kneeling at the name of Iesus is Supeâ—stitiously abused in Popery For the people stoop only at the sound not understanding what is râ—ad and so make an Idol of the Letters and Syllables adoring and worshipping the very Name when they hear or see it And again In sitting and not vailing at the namâ— of Christ Emanuell God the Father the Son and the Holy Ghost and bowing only at the name of Iesus Fourthly Due reverence may be used to our Saviour without any such Ceremony of capping or kneeing neither do we bind any of necessity to use this reverence to the namâ— of Iesus as the Papists do who think that Christ cannot be otheâ—wise honoured neither do we judge and condemn those that do use it being free from Superstition and grounded in knowledge and carefull not to give offence for superstitious and offensive ignorance is not in any case to be defended Fifthly This outward reverence to the name of Iesus was first taken up amongst Christians because of all other names it was most derided and scorned of the Pagans and Iews and therefore they did the more honour it But now there is greater danger of Popish Superstition in abusing Holy things then of profane Paganism in utterly contemning them and therâ—fore there is not such necessary and iust occasion of using this exâ—eâ—nal gesture now as was in former times It was not used of necessity then much lesse now Synodus Mâ—guntina c. 59 An. 1549. not An. 813. as is commonly mistaken this Ceremony not being so antient by 200. years it was thus decreed Pari Religione ad nomen Salvatoris nostri Domini Iesu Christi similiter ad Evangelium Magnificat Benedictus Nunc demittis Gloria in excelsis Gloria Patri caeterasque id genus Divinorum Officiorum partes siâ— genuum flâ—ctione apertione capitis ac totius corporis gestu se componant ut ad ea quae ibi aguntur animam intendere videantur Let men with like Devotion at the name of our Lord and Saviâ—ur Iesus Christ as likewise at the Gospel the Magnificâ—t Benedictus Nunc dimittis
is the name that gave the blind sight the deaf hearing the lame going the dumb speech the dead lise and finally that cast out Devills out of the bodies of men c. Then is told a tale of a Souldier that was taken out of St. Patricks Purgatory by this name And how Because St. Paul said He was not only ready to be bound in Ierusalem but to dye for the name of the Lord Iesus a place if you mark it well applyed Therfore when his Head was cut off at Rome it gave three leaps and at every leap said Iesu Iesu Iesu. Why St. Paul meant as I take it that he was ready to dye for the name of the Lord Jesus that is for his Gospel truth profession oâ— him c. not for the litteral word Iesus It is true but thus blind were and are still these men refusing all reformation and running headlong to their owâ— destruction whilst they place the vertue in the name that they should have â—aught to be in the Person of Christ God and Man not once mentioning in all this his mercy merit death bloodshed love or such like I cannot omit that profound Doctor whom Erasmus mentioneth that noted how many letters were in the word Iesus namely five and then how S. standeth in the middest betwixt two Syllables to signifie that even so Iesus is the middle or Mediator betwixt God and Man with such other good stories more there aâ— though we had no better means to prove Christ our Mediator but by such curiouâ— idle foolish descant as this But thus left they the Fountains of God and digged Cisternes to drink on after their own fanciâ—s Leâ— us leave them therefore and their dreams and still hold that which hath been said before that this name was given him not to be abused to Superstition and Folly but to tell us that as his name was so indeed was he a true full and perfect Saviour of his people from their siâ—â— not a half Saviour as Gabriel Biel writeth Principally by Christ but not Only by Christ. After which he addes I think the place to the Philippians ch 2.9 10 not well understood hath and doth deceive them Indeed they are easily deceived that will not search for truth and they are justly given over to strong delusions that delight in errour and have not a love of the â—ruth otherwise the place to the Philippians would not be mistaken But look we a little at the same and mark from whence the Apostle took it and compare Spiritual thingâ— with Spiritual tâ—ingâ— The place is borrowed from the Prophet Isaiah and therefore by conferrence evident that the word Name signifyeth power glory honour and authority aâ—ove all powers glories honours and authoritieâ— And bowing the knee signifyeth subjection submission and obedience of all Creaâ—ures to his beck rule and government for what material knees have things in Heaven Hell c This knew the antient Father St. Origen and therefore writing upon the 14. to the Romans where these words be again saith Non est carnaliter hoc accipiendum quasi Coelestiâ— ut Sol Luna Angeli genua aut linguas habeant sed genu flectere significat cuncta subjecta esse culâ—ui Dei obedire These words are not to be taken carnally as though things in Hâ—aven as the Sun Moon Angels c. had knees or tongues But to bow the knee signifyeth that all thingâ— should be subject and obedient to the service of God This knew St. Hierom also and therefore saith Non ad genua corporisâ— sed ad subjectionem mentis inclinationem spectat sicut David dicit Adhaesit pavimento anima mea It doth not belong to the knees of the body but to the subjection and bowing oâ— the mind as David saiâ—h My soul cleaveth to the earth or dust noting his inward humiliation not a râ—â—l â—nd outward matter For shall we think saith he that either Heavenly things or all Earthly things â—ave knees c. No I say again but by thiâ— phrase of spâ—ech is mâ—ant subjection whereof bowing of the kneâ— is a sign as when he saith I have left me 7000. men which have not bowed the knee to Baal that is which have noâ— been subject to that Idol Fornicator libidini genu flectit c. The Fornicator is saâ—d to bow his knee to lust The Covetuous man to his riches or desire The Proud man to his pride c. because they are subject to these things Et â—oâ—ies Diabolo flectimus qusties peccamus And so oft we bow to thâ— Devil as we commit sin saith thiâ— good Father The like in effect have Theophilact Bedâ— Ambrosâ— the glosse and some of their own Papists Imperio ejus subjiciantur Angeli Homines Daemones To his rule and government shall be subjâ—ct Angels in Heaven Men in Earth and Devils under the Earth This is to bow the knee to him and this is for him to have a name above all names Let it suffice both for Answer to the place of the Philippians and for declaration of this Popish ignorance and errour Great is the judgement certainly when men have eyes and sâ—e not ears and yeâ—â—ear not hearts and yet understand not and God avert it from his people more and more After which he thus proceeds This title of Christ is given to our Saviour to â—istinguish him from others that were câ—lled Iesus as well as he who were manyâ— the name in these places and timeâ— being usual as Iâ—sus the Son of Nun Iesuâ— the Son of Iehozadeck Iesus the Son of Syrach Iesus Iustuâ— Col. 4.11 and many more but none of all these was Iesus Christ therefore this addition of Christ you see makes a difference betwixt this our Jâ—sus and all these And by the way I should touch it again Doth not even the common use of the name shew that the place of the Philippians is not literally to be understood For how could that name be a name abâ—ve all names which so many had as well as he if you respect the literal name Therefore needâ— by Name must be meant some other thing as you heard before even power authority rule and government which is in Christ above all oâ—hers Sâ—condly This title sheweth his Office for it signifyeth Annointed And this again sheweth the grosse ignorance or wilfull malice of Papists in so extolling the â—are word Jesus greaterâ— Henry a proper name common to many of his Subjects or King a name of Office peculiar to him Mary or Queen John or Earl and Lord As then Henry and King be so is Jesus and Christ therefore judge whether is greater if we were to stand upon names and litteral rules This have some of their own well seen and confessed but I had rather alledge the Scriptureâ— First then consider at the first tydings brought of his happy Birth unto the Shepherds mark how the Angels content nâ—t themselves to say Vnto you is born a Iesus or
a Saviour but they adde more comfort which is Christ the Lord. Thereby preferring this Jesus before all that ever were so called by a title of his Office The like we read in Matthew Of whom is born Iesus which is called Christ In Iohn we read of a dissention c. Not whether he were Iesus or no but whether he were Christ knowing the greater moment to be in that Aâ—ain A Lâ—w was made to excommunicate whosoever confessed him to be Christ not against calling him by the name Iesus In the same place you see the poor man which had received sight to fall down and worship when he heard the title of the Son of God and not doing it before in that sort though he knew his name to be Iesus In the 10th of Iohn they would have stoned him for sâ—ying he was the Son of God and called it Blasphemy but they did not so for the name of Iesus Iâ— Luke they demanded of him Art thou the very Christ not Act thou Iesus for so they called him without offencâ— and when they heard his Answer they rent their Clothes thereby declaring how far greater it was to be Christ then to have the literal name of Iesus All which places with many more ought truly to teach and perswade our souls to look for his Office that hath his name which is so comfortable and not to be Children playing with Letters and Syllables and adoring Titles with honour that is due to the Person as those fond men do salving all the matter with a foolish distinction of concomitancy by which all Idolatry may be as well excused Thus thiâ— Learned pious Bishop of our Church expresly against Bishop Andrews and others fancies since If this Bishop seem singular in this case I shall adde another Prelate to second him even that Famous Learned Divine William Alley Bishop of Exeter Divinity Lecturer at Pauls in the first year of Queen Elizabeth who in his Poor Mans Library Tom. 2. Miscelanea Praelectionis 3 4. London Cum graâ—ia pâ—ivilegio Regiae Majestatis 1571. fol. 42 43 88 103 104 writes thuâ— God the Father gave unâ—o Curâ—â—â—ot only the glory of his body but also the glory oâ— his name Aâ— it is written by Paul Philippians 2.9 10. He gave him a name which is above all nameâ—â—â—hat In so be twice renders it not Aâ— the name of Jesus every knee should bow both of thinâ—s in Heaven of things in Earth and of things under â—hâ— Earthâ— These words writes he answering the Papisâ—s objâ—cting it for proof of their imaginary Purgatory are not to be understood of the worshipping of God â—or this worship standeth not in this that the knâ—e should be bowed â—ut doth spâ—cially require the spiritual effects and motions of the mind Paul there speaketh of the great Authority and power which is committed and given to Chriâ—t by which power every creature of Heaven Earth and Hell is made subject unto him even the Devil himself with all the wicked and damned spiritâ— will they nill they are delivered under his feet and the words which go before shew this sufficiently for it is said God gave him a name that is above all nameâ— that all knees should bow In that Name Wâ—ich words if ye will apply unto the Divine Worship as though they which worship God be in Purgatory Then must you grant also that the Devil and all the damned spirits do worship Christ Nomen name in this place is taken for dignity and honour and so it is used almost in all tongues especially in the Scriptures it is a familiar speech Paul therefore by this word Name signifieth high and great power to be given unto Christ and Christ to be set in chiefest degree of honour that there may no dignity be found like either in Heaven or in Earth It is to be wondred of some which do coactly restrain this sentence of Paul to the two Syllables of this name Jesus Paul speaketh of the whole Majesty of Christ For they which do consider and have no further respect but only to the two Syllables of the name do like as one would discusse and find out by this word Alexander the great prowesse of the name which Alexander gat him But I pray you how much more foolish are the Sorbonists which gather by this place of Paul that the knee is to be bowed as often as this name Iesus is pronounced As though this word were a word which hath in the very sound all the power included But Paul speaketh here of the honour which is to be given to the Son of God and to his Majesty and not to the Syllables either sounded or written And in this behalf how much I pray you did the pelâ—ing Pardoners deceive the people in selling this name in Golden or Painted Papers as though they might obtain either remission of sins or else the favour of God thereby Thus much Bishop Alley To him I shall annex that late Learned Reverend Divine Dr. Henry Airay Provost of Queens Colledge in Oxford who upon this Text of the Philippians writes thus And hath given him a name c. Where we are not to undeâ—stand that God gave unto Christ after his Resurrection any new name which he had not before for as before so after and as after so before he was and is called the wisdome of God the power of God the true light of the world faithfull and true holy and just the Apostle and High Priest of our profession a Priest for ever after the order of Melchizadech the Saviour of the world the Prince of Peace the Mediator of the New Testament the head of the Church the Lord of Glory Iesus Christ the Son of the Father the Son of God and God neither had he any name after his Resurrection which he had not before But by a name is to be understood in this place glory and honour and Majesty and Dominion over all things created as the same word is elsewhere used Ephes. 1.21 So that when it is said God hath given him a name above every name the meaning is That God having raised up Christ Jesus from the dead hath so highly exalted him in the Heavenly places that he hath given him all power both in Heaven and Earth all Dominion ovâ—r all Creatures whatsoever and the same glory which he had with him from the beginning so that now he raigneth and ruleth with himâ— King over all and blâ—ssed for ever which he there proves and parallels with Heb. 2.9 Ephes. 1.20 21 Iohn 17.5 Mat. 28.18 And then concludes thus To knit up all in a word Christ God and Man after his Resurrection was Crowned with glory and honour even such as plainly shewed him to be God there to rule and raign as Soveraign Lord and King till he come in the Clouds to judge both quick and dead After which he proceeds in these words Where
by the name of Jesus wâ— are not to understand the bare name of Jesus as though it had the vertue in it to drive away Devils or as though at the very sound of it all were to bow their knees For at the name of Saviour which is the same with Jesus none boweth and the name of Christ Emanuell of the Son of God of God are names no lesse precious and glorious then is the name of Jesus True it is that bowing at the name of Iesuâ— is a Custome which hath been much used but to bow and kneel at the very sound of the name when we only hear the name of Iesus sounding in our ears but know not what the name meaneth savoureth of Superstition By bowing the knee the Apostle here meaneth that subjection which all Creatures ought continually to perform and which all Creatures shall perform to Christ in that day some wilingly and chearfully as Holy-mâ—n and Angels some unwilling and to their confusion as the Devils and wicked men their Instruments For so the Lord by his Prophet useth the same phrase of speech where he saith Every knee shall bow to me That is shall be subject to me and worship me Here then is a duty prescribed necessary to be performed of every Christian which iâ— to glorifie him who is exalted into the height of glory both in our bodieâ— and in our spirâ—tâ— to worship him with holy worship to subject our selveâ— to him in all obedience unâ—o hiâ— Heavenly will For worthy is the Lamb that was killed to receive all power and wisdome and strengtâ— and honour and praise and glory The Angels in Heaven they glorifie the name of Jesus in â—hat they are alwayes ready to execute his wlll and do whaâ—soever he commandeth them This also is that holy worship wherewith we ought to worship him and to glorifie hiâ— name even to be hearerâ— and doerâ— of hiâ— word to obey hiâ— will to walk in his Laws and to keep his Commandements not the bare and outward capping and kneeing at the name of Iesus but principally obedience unto his will that is named is the hâ—nour which here he accepteth of us For aâ— Not evâ—ry one that sayeth Lord Lord sâ—all enter into his Kingdom so Not every one that boweth at the name of Iesus shall enter into his Kingdom but â—e that doth his will and walketh in his wâ—yes Saul when he was sent to slay the Amalekites thought tâ— honour God greatly by sparing the best of the Sheep and of the Oxen to sacrifice unto him But it waâ— said unto him Hath the Lord as great pleasure in Burnt-â—fferings and Sacrifices as when his voyce is obeyed Behold 〈◊〉 obey iâ— better then Sacrifice and to hearkeâ— is bâ—â—ter then the faâ— of Rams So you haply think You honour our blessed Saviour greatly when yoâ— bow your selves at every sound 〈◊〉 hiâ— name But behold to obâ—y his will is better then capâ—ing and kneeing and all ouâ—ward Ceremâ—nies whatsoever Yet mistake me not I beseech you as though I thought that the names of Iesus of Christ of the Lord of God of the Father of the Son or of the Holy Ghost were names of ordinary account or reckoning or to be passed over withouâ— reverence as other nameâ— nay whenâ—oever we hear or speak or think of them we are to reverâ—nce the Majesty of God signified thereby and fearfull it may be to them that think or speak of them prophanely or lightly or upon each light or trifling occasion or otherwise then with great reverence and fear that the Lord may not hold them guilâ—â—esse But this I say tâ—at neither the sound of these Syllables of Iesus nor the name of Iesus should affâ—ct us more then any other names of Châ—ist as though there lay some vertue in the bare word But whensoever we hear or think or speak of him we are to râ—verence his Majesty and in the reverenâ— fear of his name to subject â—ur selves unto his will This is a part of that duty whereby we must glorifie Christ Jesus After this in the 31. Lecture he proceeds to prove That by bowing of the knee in this Text is meant the subjection of all creatures unto Christ and that this Text shall be actually â—rincipally fulfilled before his Tribunal only in the generall day of Iudgement So that by his expresse resolution it appears First That the name Jesus is not the name above every name mentioned and intended in this Text. Secondly That kneeing or capping at this name is not here enjoyned Thirdly That no more capping or bowing is to be given to the name Jesus then to any other names of Christ or God Fourthly That the bowing and capping at this name only is Superstitiouâ— and attributeâ— some vertue to the Letters and Syllables of the name it sâ—lâ— Fifthly That the bowing of every knee here mentioned is and shall be principally perâ—ormed and fulfilled in the day of Judgement To these our Learned Orthodox Bishops and Divines I could adde Mr. William Charke in his Answer to a Scandalous Libell or Censure Mr. Perkins in his Discourse of Witchcraft c. 3. Mr. Thomas Wilson in his Exposition on Rom. 14 11. p 601. who conclude this bowing at the name of Jesus to be no duty or Ceremony warranted by Phil 2 9 10 11. and censure the Pâ—pists for adoring and abusing the name of Jesus to Supeâ—stition and Idolatry But I shall conclude with the words of Iohannes Brentius an eminent Protestant Divine Explicatio in Epist. Pauli ad Philip. c. 2. v. 9 10. Quod autem Paulus ait Vt in nomine Iesu omne se genu flectat c. non sic intelligendum est quod necessarium sit ut prolato hoc nomine semper externa gâ—nua flecâ—ere debent haec est enim Puerilis Ceremonia et propter Pueros usurpanda aliquoties which I wish those Reverend Fathers of the Church who most presse and practise it aâ— becomming their Dignity and Gravity would seriously consider lest they verifie the Proverb Bis Pueri Senes Now because Bp. Andrews is the fiâ—st and principal Divine of Eminency in our English Church who hath expounded this Text of the Philippians against the stream of the Fathers and Protestant Writers of our own and other Refoâ—med Churches and preached up bowing cringing at every recital of the name Jesus in the Church as an indispensible râ—ligious duty prescribed to all Christians in this Text when as Mr. Hooker and others repute it only an arbitrary harmlâ—sse Ceremony which no man is constrained to use and wherein Christian liberty ought to take place therefore no duty of the Text And because his Sermon on it is the principal Authority which those who now most presse practise this Duty or Ceremony of bowing rely upon without due Examination of his Words and Reasons to undeceive all his seduced Proselytes I shall in the next place soberly examine discover the manifold oversights
sub Adriano Papa 1. thus Cessate cum adoptivum nominare qui verus Deus verus Dei Filius in cujus nomine omne genu flâ—ctatur coelestium terrestrium infernorum Dionysius Alexandrinus Epistola contra Paulum Samosaâ—ensem thus Propter quod Dâ—us exaltavit illum donavit illi nomen quod est super omne nomen ut in nomine ejus omne genu flâ—ctatur c. Arâ—obius Comment in Psal. 88. â—huâ— Ego Primogenitum ponam eum ut in nomine ejus omne genu flâ—ctatur c. Angelomus in hiâ— Strâ—mata in libr. Regum 3. cap 8 thus Christo enim propter glorâ—fae mâ—ritum Pasâ—â—onis datum est nomen ut in nomine eâ—us omne genu flectatur coelesâ—ium terrestrium infâ—rnâ—rum Pâ—schatius Ratâ—ertus in Mat. Evang. l. 10. thus Et donavit illi nomen quod est super omne nomen ut in nominâ— Dâ—mini omne genu flectatur â—oelâ—stium tâ—rrestrium inâ—â—rnâ—rum Attributing this bowing of eveâ—y knee not at all to the Name but Person Deity of Christ expressed represented by any name as Isay 45.23 Rom. 14.9 10 11 12. expresly do Every Knee shall bow TO ME c. For the Fifth That Christ hath taken his Person out of our sight but hath left his name Jesus behind to us that we may shew by our reverence and respect unto it how much we estâ—em him c. As it abstracts and severs Christs Person from his Name and contradicts Mat. 28.20 And â—o I AM WITH YOU ALWAIES EVEN UNTO THE END OF THE WORLD so it makes much for and directly justifies the Papistâ— Adoration of their Hostia Images Crosses and the Name Iesus carved written painted or printed in a Book Wall Frontispiece of a Iesuites Works or under or over a Crucifix as well as to his Name when barely pronounced At the sight of which Name nâ— Prelates nor Protestants and I think few Papists usually bow 2ly It is not yea cannot be grounded on that Text of Psalm 111.9 Holy and reverend is his name quoted by the Bishop to warrant it That name being only the glorious name of LORD there attributed to God himself as iâ— evident by Vers. 1 2.11 c. by sundry paralel Texts of Scripture and the words themselves which are spoken in the Present not Future Tense Hâ—ly and reverend IS his Name Now this Name Iesus waâ— then neither holy nor reverend because then not known nor given to or imposed on our Saviour Châ—ist as God and Man Therefore it could not be the Name which the Psalmist writes of 3ly Christ hath left behind him all his other Names as Emanuel God Son of God Lamb of God Lord King of Kings Lord of Lords King of Saints Head of the Church chiâ—f Shepheard of the sheep God c. as well as this he hath not carried them or any of them quite away to Heaven with him and left Iesus alone behind him on Earth Therefore we should either reverence bow to them or him in and by them all alike if this Reason proves good or else give no special adoration bowing or reverence unto this Name Iesus alone since we do it not to any of the rest he left behind him For the Sixth That the words of the Text are so plain as they are able to convince any mans conscience that he ought to bow to the name of Iesus when recited or uttered in the Church It is an experimental untruth We see they convince not the consciences of most men now They convinced not the Consciences of any of the Fathers primitive Churches Christians antient Expositors or modern Protestant Commentators on this Text heretofore nor any forein Protestant Churches at this day Neither are they I dare confidently a ver it sufficient to convince any intelligent Christians conscience upon due examination now That this bowing at or to the name of Iesus only which the Bishop only contends for is a duty of this Text there being nothing either in the sence or words that can manifest it to be a Duty upon evident and infallible grounds though all acknowledge that the same subjection adoration prayer and divine worship are due to Christ as are to God the Father and to the holy Ghost but no other For the Seaventh That there is no Writer of the Antients on this place except Origen but doth litterally understand it and likes well that we should actually perform this Bowing now contested for If we take it absolutely in it self it is a most apparent untruth since not one of the antient Fathers or Expositors extant in Pâ—int or Manuscripts hath so expounded it or made any mention of this duty But if we take his words as he hath qualified them And there is no Writer no not of the Antients on this place that I can find c. We must either conclude That the Bishop though very learned never sought after any Antientâ— Writers on this place or at least That he never found out any or mistook their words or meaning since there is not one of them extant that ever gave this his exposition of them For the Eighth That Ambrose Hierom Cyrill and Theodoret the only Antients he mentions in the places barely quoted in his Margent not reciting their words at large concur in judgement with him in this kind of bowing at or to his name and thus understand this Text It will appear far otherwise if we survey their words St. Ambrose his words are these Quid de Officio pedum loquar qui totum corpus sine ulla sustinent oâ—eris injuria Flexibile genu quo prae caeteris Domini mitigatur offensa ira mulcetur gracia provocatur Hoc enim Patris summi erga Filium donum est ut in nomine Iesu omne genu curvetur Coelestium Terrestrium Infernorum omnium linguâ— confitâ—atur quoniam Dominuâ— Iesus in gloria est Dei Patris Duo enim sunt quae prae caeteris Deum mulcent humilitas fides Pes itaque exprimit humilitatis affectum sedulae servitutis obsequium Which place desciphering only the principal uses and offices of the feet vizt to appease the Lords wrath and procure Gods favour by bending the knee to him not Iesus in the affection of humility by Humble Prayer in the name of Christ and diligent service and obedience makes nothing at all for genu-flections or bowings to or at every recital of the name Iesus not here mentioned by Ambrose much lesse when we are on our knees praying to him when some superstitiously bow down their heads to and at this name Neither doth St. Ambrose in his Commentary on Phil. 2.9 10. or in any other place of his works where he dilates upon it make any such literal Exposition of this Text or name as is pretended so as his Quotation is impertinent St. Hieromes alleaged authority is far more impertinent to his purpose His words are these Mihi incur vabitur omne