Country should put away such Ceremonies which from time to time they see most abused as in mens Ordinances it often chanceth diversly in divers Countryes Whether all or some of these Passages may not be justly applyed to thiâ— Bowing at the Name of Iesus only as likewise to kneeling at the Sacrament upon due consideration of its original Authorâ— Promoters and Prâ—mises abuses I refer to every mans conscience to resolve Especially because it puts a difference disparity inequality not only between this Name Iesus and all other Names Titles Attributes of our Saviour and the Nameâ— Titles of God the Father and Holy Ghost but a visible undenyable inaequality and dispâ—rity between their sacred Persons though coâ—ternal and coâ—qual by our Churches Creed and Scriptures resolution and to be equally worshipped â—dored reverenced bowed unto by all Orthodox Believers whose Persons are never adored worshipped or bowed unto in the Church when their Nameâ— or Titles are mentioned nor yet the Person of God the Son when any other of his Names are uttered but only the Person of Iesus or rather his name alone when Iâ—sus is either read heard or seen Which as it apparently thwarts that express Text of Iohn 5.22 23. The Father hath committed all â—udgement to the Son that all men should honour the Son even as that is in the self-same manner form they honor the Father not otherwise nor more frequently devoâ—tly reverently than they honour the Father at and to whose person they bow not their Knees or Head when his name is recited as usual they do by standing up at and honouring all three persons alike in their frequent repetitions of Glory be to the fa-Fa-Father and to the Sonne and to the Holy Ghost without bowing at or to all or any of their Names So it seems to put an inequality and disparity between their sacred Personâ— and Sovereign Divine Authority and to advance Iesus the Son above God the Father and Holy Ghost Especially when all their three names are joyntly read and repeated together in one Verse Prayer Sentence as at the end of every Morning Prayer The grace of our Lord JESUS Christ thâ— love of God the Father and the most comfortable fellowship of the HOLY GHOST be with us all evermore Amen At the end of every Evening Prayer and Communion The Peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God and of his Sonne JESUS Christ our LORD And the blessing of God Almighty the Father the Sonne and the Holy Ghost be amongst you and remain with you alwayes Amen In the Apostles Creed repeated every Morning and Evening prayer I believe in God the Father Almighty maker of heaven and earth and in JESUS CHRIST his only Sonne our LORD which was conceived by the Holy Ghost c. I believe in the Holy Ghost c. And in the Nicenâ— Creed used every Sunday and Holiday to omit Aâ—â—anaâ—ius his Creed the Letany Form of Baptisme the Collect Epistle and Gosple Trinity Sunday they are all mentioned together I believe in one God the Father Almighty maker of heaven and earth c. and in one LORD JESUS Christ the only begotten Sonne of God begotten of the Father before all Worlds God of God Light of Light very God of very God being of one substance with the Father c. And I believe in the Holy Ghost the LORD and giver of Light proceeding from the Father and the Son who with the Father and the Sonne together is worshipped and glorified If any Pagan Turk Jew or sober judicious Christian should come into our Churches when these Prayers Creeds are read and observe both Ministers and People to bow their Bodies Heads Knees with extraordinary reverence and adoration at and to the Name Iesus only when mentioned in them but not at or to his other Names Lord Christ only SON of GOD God very God thus coupled with immediately preceding following his Name Iesus yea not to bow to the person of Jesus as represented to them by these other glorious Names nor at the Name God as it comprehends the whole Trinity in Unity or denotes the persons of God the Father or God the Holy Ghost nor yet at or to the name Person or sence to use Bishop Andrews words will they not all then necessarily conclude and resolve that this Name Jesus is more adorable honourable worshipfull holy divine than all those other Names and Titles coupled with it Yea that the person of Jesus himself is more adorable honourable glorious divine when represented to our minds by his Name Jesus than by his other Names Titles of Christ Sonne Sonne of God LORD GOD very God That this Name Iesus it self addes special adoration veneration honor worship to his Person Deity not his Person Deity to his Name or that his Person Deity accumulate more honour glory and worship to this Name alone than to all or any of his other Names Titles Yea would not those Infidells conceive that Jesus was one Person thing and God Christ Lord Sonne of God c. another Person or thing inferiour to and lesse venerable adorable than Jesus And that the Person of Jesus who is onely thus devoutly bowed to when his name Jesus is recited in these Prayers Creeds is exalted far above God the Father and God the Holy Ghost whose names and Persons are neither thus adored worshipped bowed to nor honoured by them when thus coupled recited and represented to our minds at once in one Sentence Prayer Creed And doth not this bowing directly contradict those very Creeds wherein we professe these three Persons to be coetâ—rnal together and coequal to be neither greater nor less than another and the Holy Ghost with the Father and the Sonne together to be worshipped and glorified No doubt it doth in a very high degree aâ— every mans Conscience upon serious deliberation will inform him and these ensuing Histories in some soâ—â— demonstrate It iâ— storied of Amphilochius Bishop of Iconium that to câ—nvince the Emperor Tâ—eodosius of hiâ— Error in tollerating the Arrians who denâ—ed the Deity of Christ the Son of God whom they adored not with divine worship but only God the Father that comming one day to his Court and beholding Theodosius and his Sonne Arcadius newly made joynt Emperour and invested in equal imperial Power with his Father standing both together he puâ—posely bowâ—d himsâ—lf and made low and accustomed reverence to Theodosius the Father without doing any reverence to or taking notice of Arcadius his Son and Fellow Emperour in equal honour and power with him Whereupon Theodosius being very angry with this Bp. for this contempt neglect of his Son Arcadius in not bowing doing any obeysance to him and sharply reprehending him for it as an injury and affront to himself Amphilochius wisely replyed that he did it on set purpose and then said Thou seest hereby O Emperour how hardly thou sufferest the ignominy and
all Your Loyal and Loving Subjects though of different Perswasions may have still cause to proclaim to all the world with publick Ioy and Triumph after so many late tragical Revolutions of publick Governours and Governments in order to their just desired Civil and Christian Liberties this assertion of the Poet Fallitur Egregio quisquis Sub Principe credit Servitium Nunquam Libertas gratior extat Quam sub Rege pio Now the God and Father of all Mercy whose tender Mercies are over all his works and hath commanded all his Children especially Christian Kings who sit on his Royal Throne to be mercifull as he their Heavenly Father is mercifull abundantly showre down all Temporal and Spiritual Mercies Blessings Graces on Your Majesties Royal Person Consort Family Posterity Government Kingdoms and after a long most Glorious and Gracious Reign on Earth translate You in peace triumph to his Heavenly Kingdom and there Crown You with an Eternal Crown and weight of Glory Which is and shall be the daily Prayer of Your Majesties most Loyaâ— Subject and humble Servant William Prynne Lincolnes-Inne May 1. 1662. To the Unprejudiced Readers SElf-Vindication against ignorant Calumniators Self-preservatien against potent Prosecutors seasonable Satisfaction to pâ—ivate Friends and open Enemies publick Instruction to all sorts of Persons Christian Compassion to tender Consciences and Evangelical Moderation in the free use of corporal gestures which God the Father and Christ his only Sonne have left indifâ—erent to all Christians in their own divine worship prescâ—ibed by reserved to themselves alone were the orginal grounds of compiling these Three sâ—rious and sober Inquiries in the years 1630 1631. and his Majesties most gracious Indulgences to tender Consciences promised in his Royal Declarations from Breda before and punctually performed in his Declaration to All his loving Subjects of his Kingdom of ENGLAND and Dominion of WALES concerning Ecclesiastical Affairs after His miraculouâ— and most Gloriouâ— Restauration to his Royal Throne especially in relation to Bowing at the Name of IESVS and KNEELING in the Act of Receiving the Lords Supper which some have publickly violated by denying the Lords Supper to those who kneeled not though Members of the Commons House engaged me in point of Conscience Duty Honour Iustice in regard of my interest and transactions in that happy un-opposed Deliverance of our King and Kingdoms from worse than Aegyptian bondagâ— the only cause of their present Publication The over-rigid enforcing and sad vexations prosecution of sundry consciencious godly Ministers and People in our Episcopal Visitations Consistories High Commissions and Suspentions of them from their Ministry and Lords Supper heretofore for not conforming to these and other Ceremonies Innovations out of real scruples of Conscience grounded as they humbly apprehended upon Scripture reason the examples of Christ himself his Apostles and the Primitive Churcheâ— as they were the true original occasions of our late unhappy Schismes Troublâ—s Confusions Tragedies Wars and Desolations out of which we are so lately rescued like ` brands out of the fire by the omnipotent miraculous hand of God alone So the over-violent re-inforâ—ing of them on mens Consciences by severe Laws and new Injunctions against his Majesties most indulgent Declarations in the judgement of many moderate sober Well-wishers to our Churches Kingdoms Peace Vnity Prosperity may prove very dangerous especially in this juncture of timâ— when the universal decay of all sorts of Trade the dearth of Corn multiplicity variety of publick Taxes have much afflicted the whole Body of the Nation and the discontents of several Sects Interests have administred jâ—st fears of new Distempers at home and Emnityes if not Enemies from abroad Upon which consideration I apprehended the best service I could now perform to his Majesty our Church and State was to present this Moderate Seasonablâ— Apology to the view of all our Civil and Ecclesiastical Governours conteining the true Reasons Grounds of Non-conformity to these two Ceremonies by such sober Ministers and Members of our Churcâ— who not out of Scisme humour discontent but a sincere desire with the Apostle St. Paul to have and exercise a Conscience alwayes void of offence towards God and towards men to hold the myâ—â—â—ry of Faith in and to serve God with a pure consciencâ— either cannot or dare not in point of judgement or conscience submit unto them Which if duly pondered by the Greatest Zealotsâ—or â—or them will I trust through Gods blessing so far prevail upon their Spirits as to see just reason if not totally to Disuse thâ—m in their own practise yet at least not to enforce them so far upon their native Christian Brethren as to drive them from instead of continuing them in our Churches bâ—some I shall therefore most humbly and heartily beseech all Civil Christian Magistrates whose Power is principally confined by God to be terrors to evil Workers and Miâ—isters of God to punish evil doers which disobey his Laws not to restrain or punish their Subjects â—or following Christs or his Apostles examples in the use of mere indifferent Gestures in Gods worship and to enjoyn only things necessary as well as decent not merely indifferent in themselves left frâ—e and arbitrary by God and Jesus Christ himself to all his People together with all the Reverend Bishops and Clergie of our Church seriously to ponder and pursue this sacred solid true Christian advice of the antient famous Bishop and Martyr St. Cyprian in his most excellent Epistle to Caecilius in relation to the manner of celebrating the Lords Supper and imitating Christs own example therein without any Humane inventions or new Ceremonies super-added thereunto which the Bishops and Church of Rome with other Churches Prelates have over-much forgotten transgressed to the prejudice of Christianity worthy to be perpetually ingraven in their very Souls In Sacrificio quod Christus obtulit non nisi Christus sequendus est Et quod Christus solus debeat audiri Pater etiam de coelo testatur dicens Hic est Filius meus dilectissimus in quo benè sensi ipsum audite Quare si solus Christus audiendus esâ— non debemus attendere quid alius ante nos faciendum putaverit sed quid qui ante omnes est Christus prior fecerit Neque enim Hominis nor yet Ecclesiae consuetudinem sequi oportet sed Dei veritatem c. as he there excellently proves at large concluding Quod fâ— non minima de mandatis dominicis licet solvere quanto magis tam magna tam ad ipsum Dominicae passionis nostrae redemptionis Sacramentum pertinentia fâ—s non est infringere â—ut in aliud quam quod diviniâ—us institutum sit Humana traditione mutare Nam â—i Iesus Christus Dominus obtâ—liâ— hoc fieri in sui commâ—morationem pâ—aecepit Uâ—ique ille Sacerdos vice Christi vere fâ—ngitur qui Id quod Christus â—â—cit imitatur
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
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
a bowing of subjection of all Creatures to his Soveraignty especially in the day of Judgement as I have already evidenced at large Which I shall further demonstrate by these ensuing Scriptures Rev. 1.5 6 8 18. Jesus Christ the first begoten of the dead the Prince of the Kings of the earth c. to him be glory and dominion for ever and ever Amen I am Alpha and Omega the beginning and ending saith the Lord which is and which was and which is to come the Almightie I am he that liveth and was dead and behold I am alive for evermore Amen and have the keyes of Hell and Death Rev. 3.21 To him that overcommeth will I grant to sit with me in my Throne even as I also overcame and am set down in my Fathers Throne Rev. 6.10 And they cryed with a loud voyce how long O Lord holy and true dost thou not judge and avenge our Blood c. And the Kings of the earth and the Great men and the rich men and the chief Captâ—ins and the mighty men and every bond-man and free-man hid themselves in the denns c. and said to the Mountains fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb. Râ—v 11.15 16 17. And there were great voyces iâ— heaven saying The Kingdoms of the World are become the Kingdoms of the Lord and of his Christ and he shall reign for ever and ever And the 24. Elders which sate before God oâ— their seats fell down on their faces and worshiped God saying We give the thanks Lord God Almightie which art and wast and art to come because thou hast taken unto thee thy great Power aâ—d hast reigned And the Nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy Servants and Prophets and to the Saints and them that fear thy name small and great and shouldest destroy them that destroy the earth Rev. 15.3 4. And they sung the song of Moses and of the Lamb saying Great and marvellous are thy works Lord God Almighy juâ—t and true are thy wayes thou King of Saints c. Who shall not fear thee O â—ord and glorifie thy name for thou onely art holy for all Nations shall come and worship before thee for thy Judgments are made manifest Rev. 16.7 8 9. And I heard the Angel say Thou art righteous O Lord which art and wast and art to come c. And I heard another under the Altar say Even so Lord God Almighty true and righteous are thy judgements Rev. 18.8 c. Shee shall be burnt with fire for strong is the Lord God that judgeth her Rev. 19.1 2 4 c. After those things I heard a great voyce of more people in heaven saying Allelujah salvation â—nd glory and honour and power â—nto the Lord our God for true and righteous are thy judgements for he hath judged the great Whore And the 24. Elders and the 4. Beastâ— fell down and worshipped God that satâ— on the Throne saying Allelujah c. And I heard as it were the voyce of a great multitude and as the Voice of many waters and mighty thundrings saying Allelujah For the Lord God Omnipotent reigneth Let us be glad and rejoyce and give honour to him c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of Iron â—nd he treadeth the winepresse of the wrath of God and he hath on his vesture and on his thigh a name written King of Kings and Lord of Lords c. And I saw the dead small and great stand before GOD and the Books weâ—e opened c. and they were judged every man according to their works And then it will be moâ—t clear That the Names of God Lord Lord of Lords c. not the name Jesus not once mentioned in all these Texts is the name above every name and the bowing subjection of all Angels Men Spirits great and small good and bad before the Throne or Judgement seat of Jesus Christ and his judging of them the bowing of every knee and their confessions of him to be LORD and GOD in the glory of God the Father the very same intended in Phil. 2.9 10 11. Isay 45.23 and Rom. 14 4ly Take notice of these his Hyperbolical expressions which may prove very dangerous if not warily undeâ—stood and qualiâ—ied with some grains of charity and candor Here is super upâ—n super Another super to his Name no lâ—sse then his Peâ—son That above all persons not exceptiâ—g the Persons of God the Father and God the holy Ghost And this aâ—ove all names whatsoever not excepting the Names of God God the Father 〈◊〉 HOLY SPIRIT no more then the other great and gloâ—ious names of Christ Son of God Lord c. whose Persons and Names too are Co-aequal with the Person and Name of Iâ—sus Therefore to be equally adored bowed to and honoured by all Oâ—thodox Christians whereas these his expressions seconded with constant bowingâ— only at and to the Name Person of Jesus not of God the Fâ—ther or God the Holy Ghost imply yea make an inaequality in the very Trinity it self and advance the Peâ—son Name of Jesus the Sonne above the Person Nâ—me of God the Father and Person Name of God the holy Spirit whose Deity the Eunomians Macedonians Samosetanus Photinus and their followers dâ—nyed of old and Biddolph with others amongst us of late as well as the Arrians denyed the Deity of Jesus Christ. 5ly His words That God requires this service of the knee and that to his Sonnes name Jesus Ye shall not displease him by it feâ—r not c. They that will do no honour he meâ—â—s by this bowing at or to it every time it is recited when time of need comes shall have no comfort by it Have mind on him that is named and do his Name the Honoâ—r and spare not are such dangerous bold assertionâ— as never fell from any Protestant Divines mouth or pen before his and that in a Royal Court-Auditory and cannot be justified by any of his Admiâ—ers nor excused as learned Bishop Morton confessed to me when he had well considered them and Archbishop Abbot too from the censure of Name-worship Will-worship nor distinguished from the Papists worshipping of his Name Cross Body in the Eucharist if compared with his former passages 6ly Observe this other collateral passage of his Not to do it at his Name Nay at the holy Mysteries themsâ—lves not to do It. Which may have a harsh construction agreeable to the Doctrin and practise of the Chuâ—ch of Rome Even to bow at kneel to adore the very Body of Christ in the consecrated Host and Elements themselves as the Papists do which he hath left behind him in his Chuâ—ch as the Bishop writes he
B. C. D. But yet none of all these speak a word of any bowing to or at this name when read mentioned heard or seen the chief thing in debate which the Bishop endeavours to prove and enforce Some others assert this name to be the name Christ as Paschatius Râ—tbertus Expositio in Psal. 44. p. 1246. G. Paulinus Epistola ad Augustinum Bibl. Patr. Tom. 5. pars 1. p. 210. which verse 11. That every tongue should confesse that Iesus CHRIST is Lord c. seems to imply Others interpret this name not to be any particular Title but the very Person of Christ himself So Brentius in Philâ— 2 9 10. Hence Hierom Comment l. 3. in Isaiam 45. Greg. Nysson de Anima Resurrect Disput. p. 194 212. Ambrose Enar. in Psal. 118. Octon 20. Hilare de Trin. l. 9. p. 64. Chrysostom Hom. 32. in 1 Cor. 12. Fulgentius Object Arrianorum Discussio p. 204. Cyrillus Alexandrinus de Incarnatione unigeniti cap. 11.26 Prosper Expositio in Psal. 102. fol. 236. A. Paulinus Epist. ad Aprum Bibl. Patr. Tom. 5. pars 1. p. 187. B. Sancti Procli Sermo in Transfig Christi Ibid. p. 535. E. Arnobius Comment in Psal. 64. Bibl. Patr. pars 3. p. 262. A. Agobaâ—duâ— ad Ludovicum Imperatorem Bibl. Patr. Tom 9. paâ—s 1. p. 556. G. Angelâ—mi Stromata in lib. Regum 2 c. 12. p. 740. E. Damascen Orthodoxae Fidei l. 3. c 29. p. 433. C. Sâ—meon Thâ—ssalonicensis Archiepiscopus De Divino Templo Bibl. Patr. Tom. 12. pars 1. p. 880. C. Petrus Blesensis De Trâ—nsfig Domini Ibid. pars 2. p. 915. B. Nicholaus Cabasila De Vita in Christo lib. 6. Bibl. Patr. Tom. 14â— p. 127. A Papa Innocentius 5. In Circumcisione Domini Seâ—mo 1. Tom. 1. p. 95. De contemptu Mundi l. 2. c. 15. p. 449. read it thus Ipsi Ei Illi or Coram illo flectetur omne geun c. Not In nâ—mine or Ad nomen Iesu. Others interpret this name to be LORD the usual name of God of which at large before Section 1. For the Third That Iesus is the name of God and the chiefest name of God I answer That though God the Father and the Trinity in unity be stiled Saviour in the Scripture as Isay 43.11 I am and besides me there is no Saviour the place which the Bishop quoteth 2 Sam. 22.2 3. Psal 106.21 Isay 45.15 21. c. 49.26 c. 60.16 Jer. 14.7 8 Hosea 13.4 Luke 47. 1 Tim. 1.1 c. 2.3 c. 4.10 Tit. 1.3 c. 3.4 5 6. Jude 25. To the only wise God OUR SAVIOUR be Glory and Mâ—jâ—sty Dominiâ—n and Power now and ever Amen Yet we â—ead not in all the Scriptuâ—e that God the Father was ever called Iesus nor yet that the Trinity in unity or Deity it self is stiled by this Name Now Iesus and Saviour though they accord in signification yet they differ in this 1. In Time and Antiquity Saviour being used in the Old Testament long before Christs incarnation and Nativity Iesus was imposed on him after his Incarnation Mathew 1.21 24. Lukeâ— 31 c. 2 21. 2ly One of them is a Title of Office or Honour accruing from some gracious delâ—veâ—ance the other a proper personal Name imposed on our Saviour at his Circumcision as our Names in Baptisme aâ—e to distinguish him from other menâ— 3ly They differ in Phâ—ases and Words Iesus Soter Iesus Sâ—rvator Iâ—sus and Saviour The words are different and diffâ—â—ently used in all Langâ—ages and that they vary from each other the very usual phrases in Scripture Iesus Christ our Saviour a Saviour which is Christ the Lord our Saviour Iesus c. coupled oâ—t together testifie For if they were Synonimaes it would be a kind of Tautology And if they are both one and the same then all men should and would cap and bow to both of them alike especially since Bishop Andrews tells us that Saviour is the name above every name c. in this Text and one of GODS own NAMES And if Saviour be the Name then all must cap and bow to it as well as to the name Iesus and that when it is spoken or intended of God in the Trinity or of God the Father as well of Iesus his only Son which none now practise neither doth the Bishop here urge them to it Again as Iesus is not the name of God the Father or of the Deity so it denotes most properly and immediately nought else but the humanity of our Saviour it being a name imposed on him as Man at his Circumcision rather to difference him from other men than from the other Persons of the Trinity whence Beda Anselme Alcuinus Aquinas and others conclude Iesus est proprium nomen assumptae carnis and Hoc nomen Jesus significat solam naturam humanam not the Deity or Divine Nature of Christ as this Bishop mistakes For the Fourth That this Text enjoynes men to bow not barely in or at but TO the very name of Iesus and to this name only It is certainly a grosse Mistake for first the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In nomine not Ad nomen In the name not At or To to the name as the antient English Translationâ— of Trevisa Tyndal Coâ—erdale Matthews the Epistles and Gosples printed in English at Paris 1558. the Common-Prayer-books of Edward the 6th Queen Elizabeth King Iames and King Charles till altered of late by Doctor Cosens in the Epistle on Palm Sunday Bishop Alley the Bishops Bible Dr. Fulk Mr. Cartwright Bishop Iewell and all our antient English Writers who cite it read it Now â—o bow in the name and to bow to the name of Iesus are two different things of various natures Therefore this Injunction to bow in the name is no warrant for any to bow to the name of Jesus which this Text requires not 2ly This bowing to the name of Jesus as a divine worship adoration and duty of the Text is as great Idolatry as to adore and bow to his Cross Picture Body or consecrated Bread in the Sacrament c. which we all condâ—mn in Papists yea it makes our bowing at to be really TO the name of Jesus and the very same with that of the Papistâ— which our Protestants condemn as Superstitious and Idolatrous in them 3ly The fore-alleged Fathers and Authorities prove That the name Iesus is not the name above every name intended in this text therefore there is no ground to bow to it and it alone 4ly Cyrillus Alexandrinus in Hesaiam lib. 5. cap. 55. Tom. 1. p. 262. â— In â—ohannis Evangelium l. 11. c. 17. p. 666 A. De Incarnatione Unigeniti cap. 11. Tom. 1.2 p. 114. E. Dialogus de Tâ—initate l. 3. p. 270. A. reads it thuâ— â—t dedit illi nomen quod est super omne nomen ut in nomine Iâ—su Christi omne genu sâ— flectat joyning the name Christ with Jesus Synodus Francoâ—urdiae ad Menam habita
my own part since this duty was never discoveâ—ed till of late and that upon such slender evidenceâ— reasonâ— produced by the Bishop which are sooner answered than propounded I shall crave leave to dissent that it iâ— a duty of the Text till I see clearer proofs than any yet alleadged by this Bishop or hiâ— Followers so much mistaken in the Premiseâ— I sâ—all onely adde for a close That if the bowing â—f every knee and kneeling at or to the Name Iâ—sus when ever mentioned in the Church be a Worshâ—p of Gods own prescribing and a duty of the Text directly enjoyned by God himself as this Bishop positively concludes then by the self-same Text they must likewise knâ—el and bow their knees when every tongue confesseth that Iâ—sus Christ is Lord in or to the glory of God the Faâ—her they being â—oth coupled together in this Text and to be performed with one posture of bowing the knee Hence we read Rev. 4.10 11 12 c. 7 10 11â— 12 c. 14.3 to 9. c. 15 3.4â— c. 19.4 That when the 4. Beasts and others gave glory and honor and thanks and prayse to him that sitteth on the Throne and cryed Holy holy holy Lord God Almighty which was and is and is to come the 24. Elders Angels and others did all fall down on their Faces and Knees before him that sate on the Throne and worshipped him that liveth for ever and ever casting their Crownes before the Throne and saying Thou art worthy O Lord to receive Glory Honor Power and Blessing for thou â—ast created all things Blessing and Glory and Wisedom and Thanksgiving and Honor and Power and Might be unto our God for ever and ever Amen The same in substance with Gloria Patri c. And at the Communion when the Minister and People say Almighty and everlasting God c. through Iesus Christ our Lord to whom with thee O Father and the holy Ghost be all honor and glory world without end Amen O Lord and heavenly Father c. through Iesus Christ our Lord by whom and with whom in the unity of the Holy Ghost all glory and honour be unto thee O Father Almighty world without end Amen Glory be to God on high c. We prayse thee we bless thee we worship thee we give thanks unto thee for thy great GLORY O Lord God heavenly King God the Father Almighty O Lord the only begotten Son Iesus Christ O Lord God Lamb of God Son of the Father c. have mercy upon us For thou only art holy thou only art the Lord thou only O Christ with the Holy Ghost art most high in the glory of Glory of God the Father Amen the same with Phil. 2.9 10 11. and Gloria Patri in effect if not in words They all use and are enjoyned by Rubricks to kneel down on their Knees and repeat these Prayers Thanksgivings kneeling In all which over-zealous bowers at the name of Iesus usually bow their heads bodies whiles kneeling on their knees when the name Iesus is mentioned only not at any other of his names coupled with it nor at to the names of the Father and Holy ghost rehearsed with it With what color of Scripture â—ence reason do or can they then practise themselves or prescribe to other Ministers and all thâ— People by Nâ—w Rubricks not joyntly to bow their Knees or kneel and â—all down on them but quite contrary to rise up all together from their very Knees and Seats and stand upright upon thâ—ir feet without any bowing of their Knees or Bodyes at every recital Of Glory be to the Father and to the Son and to the Holy Ghost As it was in the beginning is nâ—w and â—vâ—r shall be world without end Amâ—n repeated at the end of every Psalm Hymn eight or ten times eveâ—y Mâ—â—ning and Evening Prayer though no Scâ—ipture but a humane Invention of Pope Damasus as all acknowledge at least 376. yeaâ—s after Christ in direct opposition to the premised Texts of the Philippianâ— Revelations and practise oâ— the twenty four Eâ—ders Angels their own and our Chuâ—ches usage afâ—er the Communion received and in direct contradiction to Dr. Boyes his â—eason for kneeling in the Acâ— oâ— Râ—ceâ—vingâ— because Thanksgiâ—ing is a part oâ— Prayer â—â—r which no gâ—sture is so fit as Kneeling If standing up at Gâ—oria Patri c. be a gesture whereby they and others are to glorifie worship adore the 3. Persons of the Trinity and that equally without distinction standing up at and to all their Names and Persons alike then falling kneeling down to before them in the use and recital of those other Prayses Prayers Doxologies and at the Eucharist quite contrary to and inconsistent with standing up and bowing to the name of Jesus only when all three Persons are joyntly mentioned worshipped glorified praysed adored can be no worship of Gods own prescribing nor duty of the Text. Either therefore they must henceforth disclaim their bowing at the Name â—esus and kneeling at the recited Prayers Doxologies and Lords Supper or else bow and fall down upon their Knees Faces not stand up at Gloria Patri for the future to reconcile these contradictory geâ—tures usages prescriptions resuting subverting one the other That the Brazen Serpent it self was a taken-up worship â—ere humane Injunction as the Bishops words imply is a manifest untruth For it was a thing of Gods own institution Num 21.9 2 Kings 18.4 John 3.14 As therfore thaâ— Serpent was broken in pieces when the Israelites began to worship and to commit Idolatry with it so ought this bowing at the Name of Jesus which is idolizâ—d or superstitiously abused by many to be abolished too And so much the rather because it is but a takâ—n-up woâ—ship a humane Injunction introduced propogated at fiâ—st by Popes which hath no warrant at all fâ—om God or this Text of the Philippians That this bowing to and at the name Iesus as it may be superstitioâ—sly used so it may be irreligiouslâ— neglâ—cted too Though I belieâ—e the fiâ—st part of it to be absolutely true Superstition being defined by Isiodor Angelus de Clâ—vâ—siâ— and othersâ— to be A rendering of another kind of worship to God or Christ than he prescribes in his Word or woâ—shipping God in another mannâ—r according to human inventions I shall suspend my belief of the latter Clause till this Bowing be proved a religious duty prescribed by God in Scripture by stronger proofs and better evidences than any yet produced by this Bishop or his Followers For my own part I yet think there is no Religion at all in it and so that it can be no Irreligion to omit it That it is rather Supeâ—stition than Religion to use it and that many have used it not only superstitioâ—sly but idolatroâ—sly by bowing to and adoring the bare Name and Letters of Iesus which occasioned this Discourse To evidence this I shall in the last place present you with an Exact
2. page 195 196 197. expresly condemn this Doctrine this Ceremony of theirs as a grosse ridiculous Popish Error which is no wayes grounded on Phil. 2. vers 9 10. as all these together with Pareus Commentariuâ— in cap. 14 ad Romanos vers 11. Col. 1475 1476 1477. Iohannes Brentiuâ— in his Explicatio in Epist. Pauli ad Philip. cap. 2. vers 9.10 who writes thus Quod aâ—tem Paulus ait Vt in nomine Jesu omne se genu â—lectat c. non sic intelligendum est quod necessarium sit ut prolato hoc nomine homines semper externae genua flâ—ctere debent haec est quidem Puarilis Caeremonia propter puâ—ros usurpanda aliquoties c. Calvin Marlorat Olevian Beza on Phillipp 2. ver 9 10 11. Iohannes Piscator Scholia in cap. 2 ad Philip. vers 9 10. pag. 1166. and Obser. 6. ex vers 10. pag. 1162. to omit all others formerly quoted do largely prove Pope Clement the 8. Anno Domini 1600. corrected and published his Caeremoniale Episcoporum which he prescribed to be used in all Churches especially Metropolitan Cathedral and Collegiate without alteration or addition thereunto as his Bull prefixed to it attests afterwards dedicated to and approved by Pope Vrban the 8. In this Caeremoniale l. 2. c. 8. De Missa solemni Episcopo celebranti p. 206. there is this presâ—ription to the Deacon who reads the Gospel in the Masse celebrated by the Bishop Tunc manibus junctis pro sequitur Evangelium Et cum profert nomen Iesu vel Mariae inclinat se sed profundius cum dicit Iesus quod et omnes faciunt But this bowing is only when the Gospel is reading and that to the name of Mary as well as of Iesus but somewhat lower to the name of Iesus then of Mary Since these I find some private Popish Authors especially the Iesuits who deriving their Name and Order from the name of Iesus do most stickle for this bowing at and to the name Iesus who have written in defence and Patronage of this Popish Ceremony As namely one Alphonsus Salmeron a famous Jesuit in his Works at large 1612. Tom. 1. Prolegomenon 24. De Dignit Majest Evang. p. 387 388. writes thus That certain Popes of Rome forecited by Lochmair and among the rest Pope Iohn the 22 who granted an â—ndulgence for 200. dayes to all who should either bow their knees or incline their heads or knock their breasts at the name of Jesus have taught that men are to bow their heads or knees at the naming of Iesus to represent the great humiliation and exaninition of Christ And That a certain Monk was â—â—ffed by the Devil not by Christ which is observable for omitting this bowing c. And Operum Tom. 3. Tract 37. Vocatum est nâ—men ejus Iesus p. 335. he records That the name of Iesus is worthy all worship genu-flâ—ction and adoration in whiâ—h name Paul would have every knee to bow both of things in Heaven and things in Earth and things under the Earth For this name whether it be pronounced with the mouth or heard with the ear or where ever it is written painted or ingraven is worthy Divine Worship not for the bare word writing or picture it self but for the signification of it as the Crosse and Image of Christ are deservedly adored with the worship of Latâ—ia for the type and mystery represented in them c. The same Doctrine we shall find in Cornelius a Lapide a Jesuit in his Commentary on Phil. 2.9 10 in Antonius Scaynus Salodiensis Paraphras in Epist. ad Philip. cap. 2. vers 9 10 Venetiis 1593. fol. 142. in Iohannes Molanus Historiae S. Imaginum Antwerp 1617. lib. 3. cap. 1. pag. 244 245. and in Carolus Stengelius SS Nominis Jesu cultus Miracula cap. 23. where he quotes this Text of Phil. 2 9 10. and the Decree of Pope Gregory the 10. informing Protestants Ibid. p. 125 126. That Papists honour not the â—etterâ— Syllables or sound of the name Iesus but the thing contained and signified together with the sound and Syllables But some saith he may say Why do we bow at the name of Iesus rather than at the name of Christ I Answer Because Christ is not a proper name but a declaration of Christs Kingdom and power But Iesus is a proper name which he hath bought with his great pain and hath received as a reward of his labour For althâ—ugh this name was imposed on him in his very Circumcision and promised to him in his Conception yet both these were done because he ought to do that in his time which the name doth signifie to wit to save his people Paul therefore affirms that this name was given to him because he actually performed this with his great pain Phil. 2. He humbled himself therefore God hath highly exalted him and given him a name above every name that in the name of Jesus every knee should bow c. Therefore this most honourable name is given because he merited it The name it self is thus honoured because he hath merited it As oft therefore as we Catholicks honour the name of Iesus by bowing the knee so oft we give unto him due and deserved honour which he hath merited with a great price so oft we do that we ought and are bound to do not only out of congruity for the greatnesse of the benefit conferred upon us but also out of debt by reason of the will and precept of the eternall Father who hath therefore given this name unto his Son that in this name every knee should bow that all should worship this name and in worshipping should confesse that Iesus is in the glory of his Father But as oft as the Hereticks who utter hear this name without any reverence because they have not the Holy Ghost do not worship this name as oft as they refuse to bow and worship as oft as they deride others who worship and bow the knee unto it so oft they violate the precept and will of God the Father so oft they do injury to God the Son and deny him his due honour so oft they contradict thâ— Apostle so oft they scandalize or rather deride the Church of God Finally so oft they do acceptable service to the Devil who hath in an especial manner taught them this and by thâ—m doth propagate this impiety unto others This and much more to like purpose doth this Benedictine Freâ—r Stengelius write and publish in print Anno 1613. which I thought good in part to transcâ—ibe because it is almost verbatim the same with Bishop Andrews Sermon who took his materials and reasons from him and with Mr. Widdows and other late Protestants writings and Sermons to this purpose between whom and these there is now no difference at all in this point of bowing at the naming of Jesus for ought that I
neglect of thy Sonne yea verily thou art exceeding angry with those who insult over and refuse to reverence him I would therefore have thee believe me that God the Governour of this World doth in like manner detest those who adore not and speak blasphemies against his only Sonne and that he hates them as ungratefull towards their Saviour and Patron Whose purpose when the Emperour had by this means understood admiring both his Deeds and his Words he forthwith made a Law prohibiting the Assemblies of the Arrian Heretickes And may we not then justly fear by parity of reason that God the Father and God the Holy Ghost will be as much offended with those who bow and do Divine adoration and reverence only to Iesus the Son when ever this Name of his is mentioned and yet do no reverence of bowing or adoration to the Father or Holy Spirit when their Names are mentioned and Persons represented to their mindes together with or before or after the Name Person of Jesus in the self-same Chapter Sermon Collect Prayer Creed or Verse No doubt they will Mr. Fox records of our Archbishop Cranmer Bishop Ridley and Bishop Latymer that when they were brought before the Popes Cardinal Poolâ— and Queen Maries Commissioners at Oxford sitting joyntly together upon them to convince and condemn them of Heresie they all severally of set purpose put off their Caps and bowed their Bodies and Knees with great reverence and humility to the Queens Commissioners but would neither put off their Caps nor bow their Bodies or Knees to the Popes and Cardinals Commissioners nor shew the least reverence to them because they had abjured and renounced the Popes authority Whereat those proud Commissioners wâ—re so incensed as taking it for an high contumacy and affront to the Popes Cardinals Persons and Authorities whom they then represented that they not only severally and openly reprehended them for the contempt and expostulated the affront with them but caused their Caps to be pulled off by their Officers These Commissioners putting off their Caps and making reverence when ever the Popes name was read or mentioned without yielding any such reverence at all to the Name of God Christ or Queen Mary And may we not from thence discern and conjecture how much God the Father and God the Holy Ghost are dishonoured slighted contemned yea in some sort un-godded and how far Jesus the Sonne his Name Person are advanced adored above their Names Person when the one of them is so frequently honoured adored worshipped with bowed Heads Knees Bodies and veiled Caps by most and the other two reverenced by none at all as if they were mere Cyphers yea not so worthy honour worship as the Names Persons of Iesus of the Pope or of the Virgin Mary at or to whose Names or Persons they only use to bow their Knees Heads and do obeysance in an extraordinary manner and excesse of veneration whenever they hear their sound Let all Christians then especially those Bishops Clergy-men who are most zealous for this Duty or Ceremony take special care that under the specious pretexts of uncommanded reverence and devotion they relapse not by degrees to Popish Superstition and Idolatry in giving as much or more honour to the very Name of Iesus first and next by the like reason to his Crosâ— Image Picture Representative breaden body yea to Mary the Mother of Iesus by Bowings Adorations Holy daies Howers Primers Rosasaries Offices Prayers Collects Oblations Indulgencies than to the Person and Deity of Iesus or to the Names Person of God the Father and God the Holy Ghost as they do in the Church of Rome from whose grosse Superstitious Idolatrous detestable Enormities excessive superfluous unnecessary Ceremonies unknown to Christ himself his Apostles and the Primitive Churches Fathers Christians and from all approaches to them Good Lord deliver us Amen and Amen FINIS ERRATA PRay correct these Presâ—-errors and omissions p. 15. l. 11. read send p. 24. l. 38. fignant r. signall p. 41. l. 14. r. thing l. 33. r denying it p. 44. l. 4. body p. 55. l. 21. et r. ut p 57. l 8. his r. this p. 58. l. 37 38 r. therefore briefâ—y p. 59. l. 34. bow his r. bowing this l. 35. at their r. at Emanuel l 36. dele which p. 62. l. 19. more r. much p. 66. l. 31. nor r. not p. 67. l. 9. r. ended they sate down purposely to receive the Lords Supper SITTING p. 68. l. 16. r. Martyrs upon this account l. 23. r. Posâ—il p. 87. l. 10. dele and. p. 111. l. 36. r. proper to p. 112. l. 29. r. theâ— falseness p. 114. l. 11. r. pronounced Margin p. 18. l. 14. r. cunâ—â—â— p. 37. l. 11. r. c. 41. a At the end of Lame Giles his Haltings 1630. b 2 Sam 19.14 15 c Octob. 5. 1660 d Pag 16 17 e Novemb. 9. 16â—0 f May 20. 1â—â—â— f Here proved p. 65 66 67 68. g Homil. 82. in Mat. c. 26. h Enâ—â—ratio in Mat. c. 26. p 26. in Marc. 14. p. 109. in Luc. 22. p. 201. Here p. 67. i Calvin Camererarius Beza in Mat. 26. k See Gul. Sâ—uckius Antiqu Conviv l. 2 c. 34. l Thomas Beacon Here p. 71. m 26 H. 8. c. 1 3 27 H 8. c. 15.28 H. 8 c. 7 14 32 H 8. c. 22 24 26 31 H. 8. c. 1 14 3â— H. 8. c. 29 34 35 H. 8. c. 9 19 35 H 8 c. 1. 37 H. 8. c. 17. 1 E 6. c. 2. 1 Eliz. c. 1. â— Eliz. c. 1. Rom. 14.23 o 1 Tim 1.17 Iud. 25. p Exod. 25.40 Isay 33.22 Mat. 4.10 c. 15.9 Iohn â— 20 to 25. c. 15.10 Psal 40 6. Isaiah 1 1â— Heb. 8.5 Iam. â— 12 Mat. 28.20 1 Cor. 11.23 q See Centur. Magd. â— to 14. cap. 6. purchas his Pilgrimage r August ad Simpliâ— l 2. qu. 4. Archbp. Whitguift Hookeâ— â—p Morton Dr. Boyeâ— Dr. John Buâ—ges Paybody with others quoted by them s Num. 61.9 Deut. 29.10 Ezr. 9.15 Mar 11.29 Lu. 28.11 13. Jo. 7.37 Lu. 7.38 Gen. 19.27 Lev. â— 5. â— Chron. 6.12 c. 20.13 Psal. 106.23 (t) Judg. â—0 26 2 Sam. 7.18 2 Chron 17.16 Ezr. 9.4 c. 10 9 Neh. 1.4 Ps 137. 1. Ioah 36. Ier. 15.17 Ezech. 8.1.14 c. 14.1 c. 20. 1. Mat. 26.15 (u) Ps. 95.6 Gen. 24.26 Exod. 4.31 c. 34.8 2 Chron. 29.28 29 30. Neh. 8.6 Dan. 5.7 Lu 17.16 Acts 20.13.14 c. 19.4 c. 22.8 (x) Ps. 6.6 ps 63.6 Ps. 149.5 Hos. 7.14 Gen. 47.31 (y) Ps. 95.6 Deut. 9.18 25. Dan. 6.10 1 Kings 8.54 Lu. 22.41 Acts 7.60 c. 9.40 c. 20.34 c. 21.5 (z) Acts 10.34 35 Rom. 10.11 12 13. Iam. 1.5 6. c. 5.16 (a) 1 Sam. 16.7 1 Chron. 28.9 Iohn 4.23 24. b Rom. 13.1 to 7.1 Pet 2.13.14 20 Ps. 101 â—im 1.9 10. Ezr. 7.26 * See my Sword of Christian Magistracy supported p. 35 to 79. c Acts 15.28 29 30 31. c. 16 4. 1 Cor. 14.34 35 40. Articles of the Church of
the name above every name in this text is the name of GOD interpreting he gave him a name above every name in this manner He made and manifested him by his Resurrecâ—ion to be God as well as man But thiâ— though a real truth in it self yet in the strict literal sence as I take it cannot be the name because Christ was God from all Eternity and both God and man from his womb not resurrection and his Human nature cannot be properly callâ—d God nor honouâ—ed with that name but as conjoyned with his Divine in one person Now the name which this text speaks of was a name principally given to him in respect of his Humane nature which alone was humbled and highly exalted not his Divine it being uncapable of Humiliation or Exaltation and that not from Eternity but from the time of his Resurrection as the words wherefore God hath highly â—xalted him given him a name above every name c import God therefore cannot properly be this name but rather Lord which suits with both hiâ— natureâ— he being supreme Lord and Judge of all both as he is God and man and made so especially from the time of his Resurrection and Ascention into Heaven and his Session at his Fathers â—wn right hand untill his Enemies be made his Foot-stool as the fore-cited and subsequent Scriptures evidence Other Fathers and Expositors interpret this name to be his name of the natural begotten Son of God a name above all names given to Men or Angels Heb. 1.4 5. Now Christ being mightily declared to be the Son of God by hiâ— Resurrection from the dead Rom. 1.4 and this name being more excellent then any of Men or Angels Some probably from thence inferre the Son of God to be this name he being so in regard of both natures But this though a truth cannot so properly as some conceive be the name here intended it being given to Christ from all Eternity Iohn 1.12 compared with Heb 1.4 5 10. And likewise declaratively given to him at his Baptism when there came a voice from Heaven saying This is my beloved Son in whom I am well pleased Mat. 3 17. not after his Resurrection as the name this text doth speak of was This name then is rather Lord oâ— that Soveraign Lordship Dominion Kingdom which the Son of God in râ—spect of his Humanâ— nature obtained by his Resurrection and the advancing of it to sit down on the right hand of the Majestie on high as supreme Lord and heir of all things Heb. 1.2 3 8 13. Col. 1.15 16 17 18. Som 5 or 6 Antients only there are of many hundreds who directly not secondarily or by way of allusion only as others do make the name Iesus the name above every name in this text their reason is because the words are that In the name of Iesus every knee shall bow But this is a sencelesse reason for the words are not that In the individual name Jesus every knee should bow which in truth had been a particular designation of it to have been the name but that In the name OF Iesus as all translate it every knee should bow which words OF Iesus are a designation only of his Person not of this his name Now Jesus hath many names in Scripture as Emanuell Son of God Christ Messias Lord Lamb of God King of Kings Lord of Lords Mediator Head of the Church Saviour God and the like every one of which is the name of Iesus representing the person of Jesus to us though they are not the word nor name Iesuâ— so that these words resolve not Jesus to be the name above every name in which every knee should bow but rather sends us to inquire what name of Jesus it is in which all knees must bow Now that the name Jesus cannot be the name intended in this text is undeniable for these thâ—ee reasons First Because this name was given to our Saviour by the Angel before he was conceived in the womb and was imposed on him at his Circumcision by those who Circumcised him whereas the name above every name in this text of the Philippians was given to Christ after his Passion Resurrection and Ascension Phil. 2.9.10 Secondly Because Every knee of things in Heaven Earth and under the Earth must bow in this name intended in this text but this they cannot do in the name Iesus for Iesus is signifieth nothing else but a Saviour and Christ being no Saâ—iour at all to Angels Devils or Damned persons it is not possible that they should bow unto him as to their Iesus or Saviour Now though he be no Jesus nor Saviour to any such as these yet he is their Soveraign Lord and Iudge he being the Lord the Iudge of all Angels Devils and Damned Reprobates as well as of the Elect to whom alone he is a Saviour â— Jesus and they all shall both call him their Lord and submit unto him and his final judgement as their Lord at the last day Seeing therfore every knee of things in Heaven Earth and under the Earth cannot bow to Christ as their Jesus because he is not a Jesus or Saviour to them all but only as to their Lord to whom they must shall and will all individually and joyntly submit he being equally a Lord to all and since every tongue shall confess not that Christ is their Iesus but that Iesus Christ is their Lord to the glory of God the Father the name Iesus cannot the name Lord only must be the name above every name here meant in which every knee shall bow Thirdly Because the name in which every knee must bow must be and is a name above every name as the text witnesseth But this name Jesus is not a name above every name it being the name of his humiliation imâ—osed on his humane Person only at his Circumcision not at his Exaltation after his Passion a name which gives him Dominion over his redeemed people only not over Angels Devils or damned persons to whom he is not a Saviour a name rather of love grace mercy then of Soveraign Dominion and Power Therefore it cannot be the name above every name to which all knees must and shall bow mentioned in this text but his name Lord alone coupled with his Soveraign Divine power and Dominion over All Angels Devils Men and Creatures whatsoever From all which I argue thus If the name above every name in which every knee must bow be not the name Jesus but Lord and the supreme Lordship power and Dominion of Christ over all then there is no ground nor colour in this text for any bowing cringing or cappiâ—g at the naming of Jesus when ever recited in the Church or elsewhere But the name above every name in which every knee must bow mentioned in this text is not the name Jesus but Lord and the supreme Lordship Power and Dominion of Christ over all as I have undenyably
most fully Mat. 25.31 32 33 34 35 36 c. that it shall bâ— when the Son of man shall come in his glory and all his holy Angels with him when he shall sit on the throne of his glory â—nd all Nations shall be gathered before him when he shall sevâ—re the righteâ—uâ— from â—he wicked the sheep from the goats seâ—ting one of them on his right hand the other on his left when heâ— shall pronounce Come ye blessed c. to the one Go ye cursed to the other For theâ— all the sheep on his right hand shall joyntly call him LORD vers 37. LORD when saw we thee an hungred and all the goats on his left hand shall joyntly do the like vers 44. LORD when saw we thee an hungred yea all his holy Angels who shall then aâ—tend him v. 31. Mat. 16 27. 2 Thess. 1.7 and actually call him their Lord too by their attendance on him shall then no doubt acknowledge and confesse him to be the Lord aâ— they did at his Naâ—viâ—y Vnto you this day is born in the City of David a Saviour which is Christ the LORD as is intimated to us Psal. 103.19.20 21. and directly affirmed Act. 1â— 17 Heb 1.6 7 8. Yea no doubt the Devils whose LORD he is Mat. 4.7.10 c. 8.29 31. c. 10.1 Mark 1.34 Luke 8.2 c. 10.17.20 c. 4.36 being reserved in chains of darknesse to the judgement of the great day Iude 6. 2 Pet. 2.4 shall then in deedâ— if not in wordâ— confessâ— that Iesus Christ is LORD as well as the greatest and most dâ—mned Reprobates This thereâ—ore being the time when the place where every tâ—ngue shall confesse that Iesus Christ is LORD must certainly be the time the place when and where every knee shall bow in the name of Jesus Thiâ— will â—urther appear by the 2 Cor. 5.8 9 10 11. We are willing rather to be absent in the body and to be present wiâ—h the LORD wherefore we labour that whether presenâ— or absenâ— we may be accepâ—ed of him For we must all appear before the Iudgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or evil Knowing therefore the tâ—rrour of the LORD we perswade men For the Son of man shall come in the Glory of the Father which every tongue shall then conâ—esse Phil. 2.11 and then shall be rewarded every man according to his works Mat. 24.30 Then shall all the Tribes of the Earth mourn and they shall see the Son of man coming in the Clouds of Heaven with Majesty and great Glory And he shall send his Angels with the great sound of a Trumpet c. Watch therefore for ye know not what hour your Lord both come c. Blessed is that Servant whom his Lord when he cometh shall find so doing c. The Lord of that Servant shall come in a â—ay when he looketh not for him and in an hour that he is not â—ware of and shall cut him in sunder c. there shall be weepâ—ng and gnashing of teeth And Rev. 4.10 11. chap. 5.11 12 13 14. chap. 7.9 10 11 12. The 24. Elders â—all down before him that sate on the Throne and worship him â—hat liveth for ever and ever and cast their Crowns before â—he Throne here is the bowing of their knees saying Thou art worthy O LORD not O Jesus to receive glory honour and power for thou hast created all things and for thy pleasure they are and were created here is the confession of their tongues in direct terms that Jesus Christ is LORD And I beheld and I heard the voice of many Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand times ten thousand and thousand of thousands saying with a loud voice worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing here we have all the Angels joyntly bowing their knees round about Christs Throne of Judgement and confessing with their tongues that he was worthy to receive power and honour and streâ—gth the same in effect with that in Phil. 2.11 that Iesus Christ is LORD now mark what follows And every Creature which is in Heaven here are things in Heaven and on the Earâ—â— here are things on Earth and under the Earth and here are things under the Earth agreeing verbatim with this of Phil. 2. and all that are in them heard I saying Blessing honour glory and power be unto him that sâ—tteth upon the throne and unto the Lamb for ever and ever here is the confession of every tongue that Iesus Christ is LORD and the 4. Beasts said Amen And the 24. Elders fell down and worshipped him that liveth for ever and ever here is the bowing of the knee both of them before the Tribunal of Christ at the last day Afâ—er this I beheld and lâ—e a great multitude which no man could number of all Nations Kindreds and people and tongues stood before the Throne and before the Lamb cloathed with white Robes and Palmes in thâ—ir hands and cryed with a loud voice saying Salvation â—o our God which sitteth upon the Throne and unto the Lamb here we have all tongueâ— confessing that Jesus Christ is Lord to in the glory of God the Father And All â—he Angels stood round about the Throne and about the Elders and about the 4. Beasts and fell before the Throne on their faces and worshipped God saying Amen blessing â—nd glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen Adde herâ—unto Rev. 20.12 13. And I saw the dead small and great stand before God and the Books weâ—e opened and the dead were judged out of those things which were written in the Books according to their works And the Sea gave up the dead which were in it and death and Hell or the Grave dâ—livered up the dead which were in them and they were judged every man according to their workâ— And death and Hell were cast into the lake of fire Here are both the bowing of every knee and confession of every tongue of things in Heaven things in Earth and things under the Earth of all Men and Angels joyntly together before Christâ— Throne as to their God Lord and Soveraign Judge This bowing therefore of every knee this confession of every tonguâ—â—t the last dâ—y before Christs Tribunal must needs be the bowing of every knee in the name of Iesus the confesâ—ion of every tongue that Iesus Christ is Lord in the glory of GOD the father prophesied of intended in the Philippians Isa. 45.23 And in truth when or where should this bowing of every knee and conâ—ession of every tongue be else bâ—t in that great day of Judgement when all things in Heaven Earth and undâ—r the Earth all Men and Angels good and bad shall
Vniversity of Cambridge hath thus brâ—nded the bowing at the name Jesus as it is deduced from this text for an absurd ridiculous Iesuitical non sequitâ—r and that Religion which is built upon such strange consequences false and unsound I wonder much that any of our Leaâ—ned Prelates Ministers and better sort of people should be so over-seen and blinded through cuâ—tom usage and inconsideration as thence to deduce and defend the like Popish consequence aâ—d to presse this Ceremony of bowing with such earnestnesse and zeal as now a dayes they do as if all Devotion and Religion consisted in its use when as they should â—ather detest the Mountebank cozening tricks and devices of Sorbonists and other Popish persons thus decryed by our own and other Learned Protestant Writers then favour those amongst us who to maintain the credit of this Ceremony of bowing at the name of Jesus dare ofâ—er violence to the very text it self and our Common-Prayer-book by changing IN into AT the Name c. which corrupts both the English words and sense of the text as I have clearly evidenced of purpose to delude poor simple people to draw them on to errour or Popish superstition and interpreting the name above every name to be the name Jesus in which every knee shall bow whereas in truth it is the name LORD the supreme Power and Dominion of Christ as our own Common-Prayer-book in the Thanksgiving after the Communion administred thus expounds it Glory be to God on high c. O Lord God Son of the Father thou that sittest at the right hand of the Father have mercy upon us For thou only art the Lord thou only O Christ with the Holy Ghost art most high in the glory of God the Father Having thus surveyed and cleared the words and truâ— meaning of this perverted text I shall only desire you to observe these 4 things in it First that it is rather a prophesie of a bowing that shall be given to Christ as Lord at the last day as all Orthodox Expositors accord than a precept prescribing any such bowing to Christ for the present as is undeniable by comparing it with Isaiah 45.23 Rom. 14 9 to 14. Rev. 5.10 to 14. Iude 14.15 chap. 3.14 15 2 Thes. 1.6 to 11. Secondly that the bowing of the knee here mentioned is not spoken of as a distinct act of some particular persons only in the Church and that oft reiterated at every sound of the Name Jesus but of one joynt habitual or actuall universall bowing of every knee of things in Heaven Earth and under the Earth Isaiah 45.23 Rom. 14.9 to 13. Rev. 5.9 to 14. Thirdly that this bowing of the knee in the Text is coupled with the Confâ—ssion of the Tongue so that when ever the knee thus bowes in the Church every tongue also ought to confesse at the same time that Iesus Christ is Lord in the glory of God the Father So that if any will hence necessarily inferre an actual bowing of eveâ—y knee in the Church at every naming of Jesus they must likewise every time they bow their knees at or to this name confesse cry out aloud with their tongues and voyce That Iesus Christ is Lord to or in the glory of God the Father Which what a confusion disturbance distraction in mens attentions devotions it would breed in the Church as their frequent bowings do now at the name Jesus above 20. times in one day one Chapter yea twice or thrice in one verses reading sometimes and that just as the name Jesus is uttered before the following words recited or the sense or person understood whence some have bowed to Ioshua Iustus and Bar-Iesus too when Act. 7.45 Heb. 4.9 Col. 4.11 Acts 13.6 have been read instead of Jesus Christ the Lord all men of common sence may conjecture Fourthly that every knee should bow in this text is not in the active but passive tence whence Miles Coverdale and others translate it Vt omne genu flectatur that in the name of Jesus every knee be bowed whether they will or not Devils damned souls and wicked men being unwilling to submit to Christ as their Soveraign Lord and subjected to him even against their wiâ—ls Psal. 110.5 6 1 Cor. 15.24 25. Luke 14.27 Heb. 2.8 Eph. 1.22 Therefore this bowing can be no religious duty or worship Every of which conâ—iderations will sufficiently evidence this bowing at the name of Jesus to be no duty of the text If all thiâ— be not sufficient to satisfie our Bowers at every recital of the Name Jesuâ— both concerning the true â—eading and meaning of this text but that the woâ—ds must still be reâ—d At the Name c. This name at which they bow must be the Namâ— Jesus only and this bowing at or to it a duty enjoyned by this Text tâ—ough no Father nor Orthodox Protestant Writer I have seen ever esteemed it so before Bishop Andrews I shall then demand of them but these questions First why they bow not at the sight of the Name Jesus when they behold it in a Bible Book Window Hangingâ— Wall Medal Pulpit-Cloth Cross or the like as well as at the sound or hearing of it since this Text confines it not to the hearing or sound aloâ—e and at the Name may be as aptly interpreted at the sight as at the sound of the Name which is every way as venerable comfortable majestical sweet and as worthie cap knee when we behold the Characters of it written printed painted carved engraven or embroydered â—s when we hear the sound of it uttered or pronounced as the Rhemists Alphonsus Salmeron and Cornelius a Lapide two Jesuites together with Molanus and Carolus Stengelius a Benedict in Freer conclude from Phil. 2.10 in their passages hereafter cited Let them therefore henceforth learn to bow at the sight as well as at the sound of the name Jesus or else give over their bowing when they hear it because they forbear to bow to it when they see it Secondly if bowing at the hearing of the name of Jesus be a duty of this text why then do they not bow to it in all placeâ— at all times alike in the streets fields house closet as the Papists do to their Crucifixes Crosses Images Hostia as well as in the Church when they hear men curse or â—wear by this sacred name when theâ—e is most cause to honour it by bowing to or at it because it is then most dishonoured profaned as well as when they hear the Minister read or utter it in Divine service Homilies or Sermons Why bow they not every time they hear it as well as sometimes onely it being alike sacred venerable at all times in all places and representing Jesus his person to our minds a like This text restraining it in their sence no more to the Church than to any other place no more to one mans uttring of it then anothers no more to the sound then sight of it Thirdly
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
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
is at an end Indeed if it were a taken-up worship or some humane injunction it might perchance be drawn within the case of the Brazen Serpent But being thus directly set down by God himself in us there may be superstition in it there can be none and if it be in us we are to amend our selves but not to stir the Act which is of Gods own prescribing It was never heard in Divinity that Superstition could ever abolish a duty of the Tâ—xt That we set our selves to drive away Superstition it is well but it is well too that we so drive it away as we drive not all reverent regard and decency away with it also And are we not well toward it We have driven it from our head for we keep on of all hands and from our knees for kneel we may not we use not I am sure Sure heed would be taken that by taking heed we prove not Superstitious we slip not into the other extream before we be aware which of the two extreams Religion worse endureth as more opposite unto it For believe this As it may be superstitioâ—sly used so it may be irreligiously neglected also Look to the Text then and let no man perswade you but that God requireth a reverent carriage even of the body it self and namely this service of the knee and that TO HIS SONS NAME ye shall not displease him by it â—ear not Fear this rather for the knee if it will not bow that it shall be stricken with somewhat that it shall not be able to bow And for the Name that they that will do no HONOUR TO IT when time of need comes shall receive no comfort by it And so I leave this point Thus far this Bishops words whose great â—ame and estimation for learning drew on many other Bishops Deans Prebends Divines Scholars and Laymen to practise and promote this Bowing to or at the Name of Iesus formerly disused for the most part as a duty of the Text or a necessary Worship or decent Cerâ—mony grounded thereon without any due examination of his words Quotations or Reasons which if soberly discussed rather overthrow than ratifie his Conclusions I shall therefore briefly survey them in the general and then descend to discusse some particulars First Be pleased to take notice of the mis-translation of his Text At the name for In the name of Iesus every knee should bow against the Original and all other English Translations extant but that of Geneva which corrupts both the English sense and meaning of the text renders it as incongruous English and Nonsence as to translate these Scriptures Where two or three are gathered together IN my name Receive one such Child IN my Name Whatsoever ye shall ask IN my name many shall come IN my name Believe IN my name c. Into where two or three are gathered together At my â—ame Receive one such At my name Whatsoever ye shall ask At my name Many shall ask At my name Believe hope trust At my name Oâ— sound IN the Faith into â—ound AT the Faith which is neither good English Sense nor Scripture 2ly Observe how he no lesse then ten times or more changeth At his name into Ad nomen To the name of Iesus He would have uâ— bow To the Name To his name to bow c. are Ten times repeated Which as it idolizeth the name Iesus it self by giving divine honor and worship To Iâ— as a duty of this Text so it justifies and makes much for the Iesuites and Romanists bowing to and adoring his name Iesus wherever they behold it written carved painted as well as hear it pronounced Yea in some measure it subverts his pretended new Duty of his Text by this Nonsequitur Every knee should bow To the name of Jesuâ— Ergo all Christians must bow their Knees To this Name Iesus when ever it is pronounced in the Church and they hear the sound thereof in reading of a Chapter Epistle Gospel Collect Prayer Sermon Homily or administration of the Sacrament 3ly Consider his main Scripture cited to prove this bowing At and To this name Iesus to thiâ— Name only not his Name God Lord Christ or any other Name is Psalm 111.9 Holy and Reverend is his Name But is this name Iesus the Holy and Reverend name intended in that Text Nothing lesse For first this Psalm was compiled many hundred years before our Saviours incarnation or his Name Iesus given unto him by the Angel or imposed on him by his direction at his circumcision Mat. 1.21 25. Lu. 1.31 c. 2.21 What name was it then which is so holy and reverend the very Psalm it self resolves in direct terms it was no other but Lord four times repeated in it v. 1 2 10. Praise the Lord I will praise the Lord with my whole heart c. The works of the Lord are great c. The fear of the Lord is the beginning of wisedom there being no other Name else used in the whole Psalm nor in the Psalm next before and after it viz. 110. 112. That this title LORD is this holy and reverend Name is further evident by the 1 Chron 16.7 to 12. Ps. 105 1 2 3 c. In that day David delivered this Psalm to thank the LOâ—D O give thanks unto the Lord call upon his Name Glory ye in his holy Name Let the heart of them râ—joyce that seek the Lord Seek the Lord his strength Seek his face evermore c. Ps. 103.1 2. Blâ—sse the Lord O my Soul and all that is within me blesse his Holy name Blesse the Lord O my Soul c. Here is his Holy name above every Name his Exaltation and Dominion over all Creatuâ—es thus follows v. 19.20 21 The Lord hath prepared his Throne in Heaven and his Kingdom ruleth over all Bless the Lord ye his Angells that excell in strength that do his commandement hearkning to the voyce of his word Here are things in Heaven bowing their Knees to him Bless the Lord all ye his Hosts ye Ministers of his that do his pleasure Blesse the Lord all his Works in all places of his Dominion in heaven earth and under the earth agreeing with Phil. 2.9 10 11. and resolving LORD to be his holy Name above all Names since every tongue should confess that Iesus Christ is Lord in or to the glory of God the Father Adde to this Psalm 142.21 My mouth shall speak the prayse of the Lord and let all Flesh blesse his holy Name for ever and ever Lu. 1.46.49 My Soul doth magnifie the Lord c. For he â—hat is Mighty hath magnified me and holy is his Name Therefore this Name Lord not Iesus is the name that is holy and reverend mentioned in Psalm 111. and the Name above every Name in which every knee should bow intended in the Phiâ—ippians notwithstanding this Bishops and other Doctors fancies to the contrary and the bowing of every kneee
the Church And likewise licet in Primitiva Ecclesia c. Although in the Primitive Church this Sacrament was received by the faithfull under both species Tamen c. Yet notwiâ—hstanding to avoid some Perils and Scandals this â—â—stom was introduced afterwards that it should be received by those who consecrated under both specâ—es and by Laymen only under the species of Bread Since it is most firmly believed and in no wise to be doubted That the intire Body and Blood of Christ is truly contained as well under the species of Bread as under the species of Wine Wherefore seeing this custom was rationally introduced and very long observed by the Church and Holy Fathers it is to be reputed for a Law which is not lawfull for any to reject or change at pleasure without Authority of â—he Châ—rch Wherefore to say that it is Sacrilegious or unlawfull to observe this Custom or Law ought to be reputed erroneous pertinaciter asserentes oppositum praemissâ—rum c. and those who peremptorily assert the coâ—trary are to be banished and grievously punished as Hereticks by â—he Diocesans of the places or their Oâ—â—icials or by the Inquisitors of Heretical praviâ—y in Kingdoms and Provinces in which any thing shall peradventure be attempted or presumed against this Decree according to the Canons and lawfull Statutes wholsoâ—ly invented in favour of the Catholick Faith against Hereticks Also this Holy Synod decreeth and declareth upon this matter that processe shall be directed to all the most Reverend Fathers in Chrâ—st Lords Patriaâ—châ— Primates Archbishops Bishopâ— and their Vicars in Spiâ—ituals wherever constituted in which it shall be committed and commanded to them by Authority of this Council under pain of Excommâ—nication that they effectually punish those offending against this Decree who communicate the people under both species of Bread and Wine or that exhort or teach them that it ought to be done And if they return to repentance they may be received to the bosome of the Church wholsome Pennance being injoyned to them according to the measure of the â—ffence But such of them who with obstinate minds shall not care to return to repentance are to be restrained and punished by them by Ecclesiastical censures and the ayde likewise of the Secular Arme is to be invocated for this end if need shall require Here this Popish Council sets up the late Custom Power Canons of the Church 1. To alter the very institution of Christ himself the practise of the Apostles and primitive Church Fathers first in two particular Circumstances or Ceremonies observed by them in the celebration of the Lords Supper to wit 1. In the time of receiving it after Supper 2ly In the manner of receiving it after meat but not fasting And â—rom these 2. Alterations in these Circumstances proceeds in the third place to make justifie decree â— Most sacrilegious alteration in the substance of it in taking away one Part thereof to wit the Cup and Wine from all the Laity at one blow upon this absurd heretical Whymsical Reason and notorious untruth laid down as a most certain undubitable truth That the Body and Blood of Christ are by way of concomitance conteined and received under each species of Bread and Wine 2ly It sets up justifies decrees a direct contrary custome of receiving the Lords Supper 1. only in the moâ—ning 2. only fasting 3. for Priests only in both kinds 4. for all Laymen under the species of Bread alone without the Cup with a most aâ—dacious blasphemous peremptory NON OBSTANTE to Christ himself the Apostles and primitive Churches Practise and Inâ—titution 3ly It prohibites Priests and People too either to imitate their examples or institution for the future or to say preach or affirm they ought to imitate them or so much as to speak against any of those their late Cuâ—tomes and Antichristian Innovations Errors 4ly They excommunicate banish punish all those as HERETICKS and prosecute persecute them with Ecclesiastical censures of all kinds and the power of the secular arm if they once presume in any place by words or deeds to follow the Precept or Preâ—ident of Christ his Apoâ—â—les and the Primitive Church or oppose or submit not to their Innovations Inversions and subversions of them 5ly If the terror of those Ceâ—sures prevail to force conformity to their Innovations in any former Non-conformist whether Priest or â—ayman he must not be received into the bosome of â—he Chuâ—ch without publick penitence and Pennance proportinable to his offence What effusion of Christian blood Martyrdomes Wars Schismes Tumults Controversies this Canon hath procured throughout Châ—istendome ever since the Histories of Bohemia Gâ—rmany France Spain Italy England the Netherlands Mr. Fox his Acts and Monuments with other Martyrologies and will abundantly inform us Our most gracious Lord God Author of this holy Sacrament of love unity so inâ—pire direct our Religious indulgent Soverâ—ign Lord the King his Parliament Council Bishops Ministers with the Spiâ—it of Wisdome Clemency Moderation and Christian compassion towaâ—ds the â—ender scrupuloâ—s consciences of many thousand Ministers and truly loyal dâ—tifull pious Subjectâ— in this particular that the Alteration of receiving the Lords Supper from its primitive antient usual gesture of sitting practised by Christ his Apostles the primitive Church Châ—istians for many hundred years to Kneeling only by late Custome since Transubstantiation and Adoration introduced by the Church of Rome for the premised ends the total abandoning of Sitting and enjoyning the sole use oâ— Kneeling to all Ministers and Communicants whatsoever the suspending pious Ministers from their Ministry Benefices inflicting â—cclesiastical Censures on them as Non-conformists Schismaticks for not Kneeling or delivering the Lords Supper to their People sitting or writing preaching in defence of this Geâ—ture practised heretofore the depâ—iving of those Laymen who refuse to receive Kneeling for the premised Reasons not only of the consecrated Cup as this Popish Council of Constance with the Councils of Basil Seâ—â—io 30. of Trent Sessio 21. c. 1. siâ—ce that did but even of the Bread too which Romisâ— Priests indulge to all Laymen and totally secluding those from the Sacrament who out of conscience refuse to take it Kneeling yea Members of Parliament themselves and passing them by with publick contempt as of late when they were all enjoyned to receive the Lords Supper together and that against the expresse words of his Majesties most gracious Declarations to all his loving Subjects of the Kingdom of England and Dominion of Wales concerning Ecclesiastical Affairs then newly published That none shall be denyed the Sacrament of the Lords Supper though they do not receive it Kneeling in the Act of Receiving Which hath given just caâ—se oâ—â—ear of greater seveâ—ity towards them and others by over-rigid imperiouâ— Prâ—lates Pâ—iestâ— and â—lergy-men when the Parliament is not Sitting Ecclesiastical Couâ—ts and new Liturgies confirmed restoâ—ed to their pristine Vigor and that barely upon pâ—etext that the Custome of Kneeling
et dona vit illi nomen quod est super omne nomen de Templo loquitur quod est corpus suum Non enim qui altissimus est sed caâ—o ejus exaltatur carnique suae altissimi nomen donavit quod est super omne nomen Neque verbum Dei donatitia ratione hoc nomen accepit ut Deus vocaretur sed caro ejus cum ipso simul Deus appellata est Non enim dixit verbum Deus sactus est sed Deuâ— erat verbum Semper enim inquit Deus verbum ut ille ipse Deus â—actus est caro ut ipsius caro â—fficeretur Deus verbum quemadmodum Thomas Palpator ipsius carnis proclamavit O qui eâ— Dominus meus Deus meus ut rumque simul Deum appellans c. St. Hilarie Enarratio in Psal. 2. p. 198. H. Et donavit illi nomen quod est super omne nomen c In â—oâ—ma itaque Dei mâ—nens formam Seâ—vi accepit Scilicet ex Deo homo natus ut post mortem Crucis in â—omen quod est super omne nomen exaltetur In Deum namque quia nullum ultra Deum nomen est provâ—hitur eique hoc potenti id est ut esset quod suerat ante donatur St. Ambrose Comment in Phil. 2 9 10. Et donanavit ei nomen quod est super omne nomen c. Videtur ergo donum Patris hoc est esse Filium nomen ejus super omne nomen sit hoc est essâ— Deum Nomen enim Dei sed per naturam non per appellationâ—mâ—uper â—uper omne nomen est Hinc est ut in nomine Iâ—su omne genu flictatur coelestium terrestrium inâ—â—rnâ—râ—m Sicut ad Romanos significat inter caeteâ—a dicens Ex quibus Christus secundum carnem super omnia benedictus Deus in saecula c. Consideremus dicta sic advertamus vim locutionis Certe nomen quod super omne nomen est DEI NOMEN EST. Sed si per naturam non constat hoc nomen non est super omne nomen Appellativum enim nomen in solo vocabulo est non in nobilitate naturae Et adoptivo Deo non flectit creatura genu sed vero non concraeaturae Et quomodo fieri potest homo sit in gloria Dei Patris non potest esse nam ei hoc competit qui natus est ex Deo In gloria enim Dei Patris â—sse nihil differre a Deo est ut una gloria sit Patris Filii per communem substantiam virtutem c. With whom Iohannes Salisburiensis in Phil. 2.9 10. Ms. in Bibl. Bodliana accord Dionysius Alexandrinus Epistola contra Paulum Samosatens Bibl. Patr. Tomâ— 3. p. 74 75. Tiâ—us Bostrensis in Cap. 1. Evang. Lucae Bibl. Patrum Tom. 4. p. 339. e. Idacius advers Varimadam loc ibid. p 622. a. Caesarii Dialog 1. p. 650. a. Basilius Magnus De Spiritu sancto ad Amphyl Cap. 8. Tom. 1. p. 180. Agobordus ad Ludovicum Imperatorem Bibl. Patr. Tom. 9. Pars â— p 556 G.H. Pasâ—hatius Ratbertus in Math. Evang. l. 10. Bib. Patr. T. 9. Pars. 2. p. 1156. B.C. l. 11. p. 1177. B. exposit in Ps. p. 1249. G. Et Paulinus Aquiliensis Patr. contra Felicem Vigelâ— Epist. l. 2. thus expound this Name and Text Et donavit illi nomen quod est super omne nomen ut in nomine Iâ—su c. Nomen nempe super omne nomen solius VERI DEI EST verique Filii Dei. Nuncupativum vero vel adoptativum nomen non supra â—ed infia Cui inquam nisi vero Deo omne flectitur genu Cui Nuncupativorum Dâ—orum vel adoptativo rum Filiorum flectitur omne genu Coelestium Teâ—restrium aut Inâ—eâ—norum aut quem ex illis omnis lingua confitetur in gloria esse Dei Patris c. Donavit illi nomen quod est super omne nomen virtutis scilicet Divinatis quae in Christo corporâ—liter in omni plenitudine habitabat So theâ—e determine Aquinas in his Summâ— 3. pars Quaest. 49. Artic 6. Conclusio Propter quod c. Et dedit illi nomen quod est super omne nomen thus expounds it Ut scilicet ab omnibus nominetur Deus omnes ei reverentiâ—m exhibeant sicut Deo Et hoc est quod subditur ut in nomine Iesu omne genu flectatur Coelestium Terrestrium In â—â—norum Alexander Alensis Theologiae Summa pars 1. Quaest. 21â— Membr 1. Artic. 4. thus interprets Dedit illi nomen quod est super omne nomen c. ut quod Deus dare sit manifestare paâ—et nomen quod est super omne nomen id est Honorificentiam quod vocatur Deus Chytraeus Postill in Dominica Palmarum and Zanchius in Phil. 2.9 10 with other Protestants conclude the name here meant to be GOD essentially and the Bishops own words Accepit ut homo quod habebat VT DEVS admit it for truth And that it is so seems past all controversie if we compare this Text with Isaiah 45.23 and Rom. 14.11 12. from whence it is taken 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 If then the name above every name be GOD not IESVS as all these define against Bishop Andrews how is his bowing to the name Iesus only not to his name God a duty of this Text and his that all Antients thus interpret it true Other Fathers and Authors interpret this name above all names to be the naturall only begotten Son of God agreeing in substance with the former Thus Hierom Theodoret Sedulius Remigius Beda Haymo Theophilact Anselme Oecumenius Musculus Aretius Zanchius on Phil. 2.9.10 Sancti Procli Sermo in Transfig Christi Bibl. Patr. Tom. 5. pars 1. p. 536. C. â—â—â—eriis Beatis l. 1. Bibl. Patr. Tom. 8. p. 342. C. D. â— Augustinus Contr. Maximin l. 2. c. 2. Basil. De spiritu Sancto c 8. Tom. 1. p. 180. with sundry more resolve Others take this name to be the Glory Majesty and Power of Christ. So Chrysostom in Phil. 2. Hom. 7. Theodoret in Phil. 2. Petrus Blesensis Sermo 46. Bibl. Patr. Tom. 12. pars 2. p. 907. with whom some modern Commentators accord Others expound it of the very name Iesus only by way of Analogie or Rhetorical flourish So Origen Hom. 1. super Jesum Navae Tom. 1. fol. 149. F. Chrysologus Sermo 144 145. Remigius Haymo in Phil. 2 9 10. Isychius in Levit. l. 7. c. 24. Bibl. Patr. Tom. 7 p. 108. B. Ethorius Beatus l. 1. Bibl. Patr. Tom. 8 p. 346. E. F. Agobardus De Picturis Imâ—ginibus lib. Tom. 9. pars 1. p. 598. C D. Lucas â—udensis advers Albigensium Errores l. 2. c. 16. Bibl. Patr. Tom. 13. p. 267 268. Alchuvinus Contr. Felicem Vigel Ep. l. 2. Col 810
are named Christians from the name of Christ not Iesuites as the Jesuites name themselves from his name Iesus Therefore Christ certainly is the name of God and of our Saviours Divinity as well as of his Humanity This verily Iraeneus testified of old Adversuâ— Haereses l. 3. c. 20. p. 333. In Christi â— nomine subauditur qui unxit ipse qui unctus est ipsa uncâ—io in qua uncâ—us est Et unxit quidem Pater Vnctus vero est Filius in Spiritu qui est unctio quemadmodum per Isaiam Sermo Spiritus Dei super me propter quod unxit me significans unguentem Patrem unctum Filium unctionem qui est Spiritus The name therefore of Christ in Irenaeus his Divinity takes in the whole three Persons of the Trinity and so is the name of God in his repute This was Athanasius his Assertion in his Declaration Quod Christus sit veâ—us Deus c. p. 371. C. D. At qua ratione possit Christus vocari Christus si nudus homo sit contra idem ille si verbo coadunitus sit merito ponuntur Christus Dei Filius jam olim Propbetam paternam in â—o substantiam his verbiâ— protestantem emittam Filium mâ—um Christum c. Missionem autem declarationem idem esse cum unctione frequenter inveuiemus c. The same we shall find in Damascen At nos Christum haud quaquam unius compositae naturâ— esse assâ—rimus c. Christi porrò vocabulum personae essâ— dicimus ut quod unimodò vocatur sed duplicâ—m naturam significet Ipse eâ—enim sâ—ipsum unxit corpus videlicet divinitate unguens ut Deus unctus autem ut homo quandoquidem ille â—â—e illud est unctio porrò humanitatis â—st divinitas And Euchfoneus in his Commentarie Ibid. â— 266. D. Sanctorum Patrum concordi sententia Chriâ—â—us â—omen Hypoâ—â—aseos est personae duarum naturâ—rum â—â—gnificativum divinae scilicet humanae Hinc Christus neque solam humanitatem sed utramque â—arum iâ— unica persona hypostaticè unitam Idcirco dicit literâ— nomen Christus non est unimodè dictum id est de unâ— naâ—ura Neque â— id nomen Christus de sâ—la dicitur naturâ— divina neque solam notat humanam naturam sed utramque simul in uno supposito unitam Nam ipse Christus est hoc est illud uâ—pote Homo Deus prout nomen illud singulariter unice Domino nostro attribuitur Significaâ—que ipsunt unctum excellentissima divina unctione carnent scilicet-ejus sacrosanctam Diâ—tatis olâ—o ineffabiliter perâ—usam quae sâ—ne super-divina est unctio solâ— Domino nostro congruens In qua Divinitas est ungens sacratissima Christi humanitas unctum ipsa quoque divinitas unctio est et ejus humanitas quod ungitur With which the Resolution of Aquinas and others accords For the Second That God cannot be annoynted It is most â—alse For God the Father annoynted God the Son with God the Holy Ghost witnesse Pâ—al 45.6 7 Hebr. 1.8 9. Thy Throne O God is for ever and ever the Scepter of thy Kingdom is a right Scepter Thou lovest righteousness and hatest wickedness therefore God thy God hath annoynted thee with the Oyl of Gladness above thy Fellows Thus the Fathers from these Texts inferred resolved long ago 1 Athanasius 2. Hilarie 3. Ambrose 4. Augustine 5 Primasius others 6. Cyrillus Alexandrinus 7. Venerable Beda 8 Isychius 9. Paschatius Ratbertus 1. Oâ—thodox Athanasius Contr. Aâ—ianos l. 2. p. 80. A. B. C. Nâ—n â—n dixit ideo unxit te ut Deus aut Rex aut Filius aut verbum fieres nam antea hoc ipsum erat semperque est sed potius propâ—erea quia Deus Rex es ideo inunctus eâ— Non n. alterius erat conjungere hominem cum Spiritu Sancto quam tui ipsius qui es imago Patris ad quam ab iniâ—io creati eramus quoniam tuus est Spiritus Caeterum quia Deus est quia Rex aeternus splendor character Patâ—is ideo ipse est qui expectâ— batur Christus c. Quid igituâ— miri aâ—t quiâ— inâ—redibile si Dominus qui Spiritus ipse nunâ— dicitur Spiritu injungi 2. St Hilarie De Trinitate l. 4. p. 21. F G. thus seconds him Aitâ—n in Psalmiâ— Vnxit tâ— Deâ—s Deus tuus Discernat legentis intelligentia unctum ungentem distingue te tuus ad quem qui sit sermo demonstrat Superioribus nâ—dictis hic confessionis ordo subjectus est Dixerat namque Sedes tua Deus in saeculum saeculi virga directionis tuae virga regni tui dilexisti justitiam odisti iniquitatem â—unc quoque his adjecit propterea â—nxit te Deus Dâ—us tâ—us Deus ergo Regni aeterni ob meritum dilectae justitiae perosae iniquitatis a Deo suo unctus est Nunquid intelligentiam nostram aliqua saltem nominum intervalla confundit Nam discretio tantum Personae in te tuus posita est in nullo â—amen natuâ—ae distincta confessionâ— Tuus enim relaâ—ivum est ad autorem verò ad ejus qui ex autore est significationem Est enim Deus ex Deo Propâ—eta eodem ordine confitente Uâ—xit te Deus Deus tuus c. 3. St. Ambrose De Fide l. 1 c. 2. adds his suffrage to the former Denique habes in Psalmo quadragâ—simo quartâ— quod Deum Patrem dicit Propheta Deum Filium declaravit dicens Sedes tua Deus in seculum seculi infra unxit te Deus Deus tuus oleo laetitiae prae consortibus tuis Deus est qui ungit et Deus qui secundum carnem ungitur Deus Filius Denique quos habet unctionis suoe Christus nisi in carne consortes Vide igitur quiâ— Deus a Deo unctus c. 4. St. Augustin proves it is most fully and punctually in Psal. 44. Euarratio Propterea unxit te Deus Deus tuus Et vide quomodo ait Propterea unxit te Deus Deus tuus DEUS UNGITUR A DEO Etenim in Latino putat idem casus nominis repetitus In Greco autem evidentissima distinctio est quia unum nomen est quod compellatur alterum ab illo qui compellat Unxit te Deus O tu Deus unxit te Deus tuus quomodo si diceret Propterea unxit te O tu Deus Deus tuus Sic accipite sic intelligite sic in Graeco evidentissimum est Ergo quis est Deâ—s unctus a Deo dicâ—nt nobis Judaei Scripturae ipsae communes sunt Unctus est Deus a Deo unctum audis Christum intellige etenim Christus à Chrismate Hoc nomen quod appellatur Christus unctionis est nec in aliquo alibi ungebantur Reges Sacerdotes nisi in illo regno ubi Christus prophetabatur ungebatur unde
ventâ—rum erat Christi nomen Nusquam est alibi omnino in ulla gente in ullo regno Unctus est ergo Deus a Deo Quo oleo nisi spirituali Oleum n. visibile in signo est Oâ—eum invisibile in Sacramento est Oleum Spirituale intus est Oleum visibile exterius est Unctus est nobis Deus et missus est nobis et ipse Deus ut ungeretur homo erat ut Deus esset ita Deus erat ut homo esse â—on dedignaretur Uerus homo verus Deus in nullo fallax in nullo falsus quia ubique verax ubique veritas Deus ergo homo et ideo unctus Deus quia homo Deus et factus est Christus The like he asserts elsewhere 5. So Primasius Remigius Haymo Anselme Theophilact Oecumenius on Heb. 1.9 read it thus O Deus Filius unxit te Deus Pater c. all agreeing that God the Son is annointed by God the Father with God the Holy Ghost 6 Cyrillus Alexandrinus Contr. Julianum l. 8. Thus Comments on this Text. Propterea unxit te Deus Deus tuus prae omnibus consortibus tuis Vides Deus ungitur Deo c. 7. Thus also our Venerable Beda resolves Expositio in Psal. 44. Heb. 1. O Deus verbum Deuâ— tuus id est Deus Pater unxit te c. Unctus Deus a Deo often repeated 8. Isycbius in Levit. cap. 8. concludes Neque Christi Divinitas post unctionem ab humanitate dividitur sed five â—ngi dicatur five generari five pati five reâ—urgere â—ive asâ—umi dicimus hoc incarnatum verbum non dividentes dicentes hominem quidem unctum Deum autem non unctum Sed Deum cundem â—â—muâ— ac hominem Hoc N. David fine aliqua dubitatione approbat quum dicit Sedes tua Deus in seculum seculi virga recta est virga regni tui dilexisti justitiam odisti iniquitatem propterea unxit te Deus Deus tuus Cernis Dâ—um dici qui unetus est quia omnia carniâ— suae monifestum est quod â—ibi metipsi qui incarnatus est vindicat 9. Paschasius Rathertus Exposie in Psal. 44. sings the same tune Quid sequitâ—r Propterea unxit te Deus Deus tâ—uâ— Primum Dei nomen vocativo casu intelligendum sequâ—us nominativo Quia alius est Deus quâ—â—ngitur alius ille a quo ungitur Tâ—us N. cum dicit relativum est ad autorem per quem ungitur in Regem c. Unde ait Propterea unxit te Deus Deus tuus Deus ergâ— in Regnum ob meritum justiciae dilectae perosae iniquitatis à Deo suo unctus â—st id est Filius a Patre Non enim intelligentiam nostram aliquod confundit intervallum ubi discretio Personarum duobus distinguitur praeâ—ominibus videlicet te tuus Non quod natura distinguatur deitâ—tis cum dicitur unxiâ— te Deus ac deinde additur Deus tuus Nam cum dicit Deus et Deus ostenditur una natura una deitas quia ille Deus qui ungitur ab â—o Deo est qui ungit Et 〈◊〉 Deus a Deo est nihil aliud quam Deus est Propheta eo ordine narrante tuâ—sâ— c. What more punctual then â—ll these concâ—rrent Fathers against thâ—s false dangerous Paradox of Bp. Andrews That God the Son was not yea cannot be anointed I could adde a whole Grand â—ury more of other learned Writers to the same effect but shall conclude with â—ulielmus Vâ—sinus Vnctio enim est non tam dâ—norum acceptio quae competit soli humanitati sed ordinatio ad officium Mâ—diatoris â—â—ae competit etâ—am Divinitati Eâ—fi igitur sola humanitas potest acciperâ— Spiritum sanctum tamen non sequitur excluâ—â—o Divinitatis ab unctione quatenus est designatio ad officium c. Of which you may read much more there to the like effect And here we will next examine the Bishops Argument and retort it thus upon him That name which is not the name of God to it we must not bow So the Bishop argues But the name Jesus is not the name of God Ergo to it we must not bow The Major is the Bishops own reason words The Minor is already proved And it may thus be evinced by his own reason last refuted That name which is ascribed to Christ who is and as he is annointed is not the name of God For God as the Bishop averrs and resolves câ—nnot be annointed But the name Jesus is ascribed to Christ who is and as he is annointed witnesse Acts 4.26 27. For of a truth against thy holy Child JESUS whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Isâ—ael were gathered together And Acts 10.38 God annointed Iesus of Nazareth with the Holy Ghost and with power Therefore we must not bow at or to the name of Jesus because it is not the name of Gâ—d since both theâ—e Texts resolve that God annointed JESUS Invert we now the Argument against this Bishop and then see what conclusion follows That name which is the name of God â—o and at that name we ought to bow So the Bishop argues But the name of Christ as I have proved especially the names God Iehovah Lord Emanuell Spirit Father Holy Ghost c. are the names of God Ergo to and at them and every of them we ought to bow Again Every name receives its dignity from the Person whoâ—e name it is So the Bishop But every of these names of our blessed Saviour is the name of that Person who is God as well as Man Therefore to and at every oâ— these his names we ought to bow and not at his name Jesus only which principally denotes his humanity For his Thirteenth Paradox That the name Christ was comunicated by God to others but the name Iesus not for that is proper It contains a double Falshood For Fiâ—st We reâ—d of no man or person who is stiled Christ or The Christ or Iesus Christ in Scripture but only our Saviour Christ Neither find we this single title Christ in our English or Latine Translations applyed â—o any but ouâ— Saviour Nor yet the title of Mâ—ssâ—as but to our annointed Lord and Saviour alone who was annointed with the oyl of gladness above his fellows Yea although that antient Kings Prists and Prophets might be called Christi because annointed yet none of them all were so annointed as the Lord Christ. For they were annointed with some graces only in a measure but Christ had the oyl of all graces without measure They were annointed some as King and Priest only as Melchisâ—dech some aâ— King and Prophet only as David some as Priest Prophet as Samuell but Christ only and alone was annointed as King Priest and Prophet they all only with oyl He with the Dâ—â—â—y it self so as the name Christ in this respect was peculiar
to Christ alone Thus he was annointed above his Fellows so as the nameâ— Christ is as yea more proper to him as the name Jesus which meeteth with the next Argument of the Bishop The name Jesus was comunicated to Iosâ—ah and divers otheâ—s beside and before Christ nâ—t appropriated to our Saviour only â—hiâ— the Bishop confesseth himself for a truth which is evident by Hebrews 4.8 Acts 7.45 Collossiâ—ns 4.11 Wherefore I shall thus retoâ—t this hiâ— pâ—ime Aâ—gument against himselfe That name of Christ which was comunicated to others by God in Scâ—ipture at and to that we must not bow But this name Iesus was communicated to others by God in Scripture Ergo at and to it we must not bow Again That name which is proper to our Saviour only at and to iâ— we ought to bowâ— So the Bishop But the names of Christ Messias Emanuell Lamb of God only begotten Son of God c. are proper only to our Saviour and not comunicated unto others Ergo at and to them we ought to bow and not at or to his name Jesus Moreover That name which is propâ—r as the name of Iesus is quoth the acute Bp. is above that which is common and to be bowed to Butâ— the name Chriâ—t is as â—ea more proper him as his name Iesus for he was annointed above his Fellows Ergo to be bowed to as well as the name Iesus Again If this position of the Bishop be true mark the inevitable dangerous consequences The names Iesus Christ Emanuel Father Son Spirit Word and Holy Ghost are all personal and proper to each person of the Trinity Ergo they are all to be bowed to â—nd above the names Iehovah God Lord and the like or the Deity it self which â—re common to all three persons in the Trinity as Athanasius Creed informs us at large Pretty Divinity for a Bishop to assert yea pretty Philosophy Policy and Morality too for then it will follow Ergo Every man 's private Person Estate Safety Wellfare is above and ought to be preferred before the Republick which is holden in common Ergo private Prayers Ceremonies Scriptures in an unknown tongue and private Masses which are proper to Mass Priests who alone communicate are above publick Prayers Masses Scriptures in the vulgar tongue and the Communion which is equally distributed unto all the Faithfull yea private Conventicles are above far better than our publick Church assemblies Such are the consequences which will follow from this new Episcopal paâ—adox ratiocination if admitted orthodox Again Christ saith the Bishop is annoynted To what end To be our Saviour That is the end then And ever the end is above the means And what else Ergo Iesus is above Christ the Deity annoynting inferiour to the Saviour annoynted and to mans Salvation and Christ the Head and Saviour of his Church Members inferiour to his Church Members who are saved strange heterodox untheological if not heretical Consequences To discover falseness sophisme of this his illogical reason we must observe that Christs unction was that which authorised him to be a Saviour without which he had been no Saviour Now this is a ground in Logick and Phylosophy Quicquid eâ—ficit tale est magis tale et Omniâ— causa est dignior suo effecâ—u The Kings Power and Authority which makes a Man a Judge or Officer is greater supremer than the Judge or Officer made by him the Deity of Christ and of the Holy Ghost anoynting is greater than is above the Humanity annoynted Therefore in this Case the Deity annoynting being the means is better is greater than the Humanity annoynted or the end for which it was thus annoynted that he might be a Saviour to his People God being not only the Alpha but Omega the end of all his own and our Works Actions Prov. 16.14 Rom. 11.36 Revel 4.11 c. 1.8 11. c. 21.6 all which Texts this Bishops Paradox contradicts Thirdly What to the 2. syllables or sound of them What needs this Who speaks of sound or syllables The Text sayth Do it to the Name The name is not the sound but the sence The caution then is easie Do it to the sence have mind on him that is named and then do the Name the honor spare not If the Name be not the sound or syllables neither doth the Bishop speak of them What means then his former Reasons discourses That we must bow at and to the name Jesus and that Name alone not to or at the Name Christ If not at or to the Name but the Sence only Then the Controversie is at an end by his own Confession and so all his former discourses of the names Iesus and Christ are to no purpose at all Well but we must bow to the Sence whenever the Name is mentioned c Excellent Divinity borrowed from the Papists sophistry who worship the Name Jesus the Crucifix and Pictures of Jesus the Body of Jesus in the consecrated Host Bread Wafer Pix only with reference to his Person Which to do say they is no Idolatry Either then the Bishop and his Followers must approve the Popish Image-worship Bread-worship Iesu-worship which Protestants condemn as grosse Idolatry or else disclaim this Answer But admit that the Name is the sense not the sound What I pray is the sence of the Name JESUS to which we must thus frequently bow at every recital of it Is it onely the Person of Jesus Then why should we not bow to every of his Names as well as to this since each of them representeth his Person to us as well as this But the Person of our Saviour is only the Denominatum not the sence of the name Iesus The sence of this Name is a Saviour or rather Salvation he bâ—ing therefore stiled Iesus because he shall save his People from their sins Mat. â— 21 Luke 1.31 Well admit it Then Saviour being the sence we must all henceforth bow at and to the name Saviour when recited rather than the name Jesus But who thus bows at or to the name Saviour which is the sence of it Not one for none presse nor practise it as a duty no not the Bishop himself In a word â—alvation rather than Saviour is the sence of this Name and who ever worshipped Salvation in the abstract when Jesus is pronouned by bowing at and to the name Jesus That this is no taken-up worship c. but an Act of Gods own prâ—scribing and a duty of the Text directly set down by God himself Iâ— but a mere Imposture Had it been so I wonder that the â—postles the primitive Christians Churcheâ— Anâ—ient Fathers and those who have commented largely on thiâ— Text were so blind as not to see this duty so directly set down by God himself in the Text for many hundred years together Yea I wonder much more that Popes Papists only were so quick-sighted as to be the fiâ—st Deâ—â—â—iers of it even in times of greatest darknesse For
Chronological History of the true Original Pedegree and Progress of this Ceremony unknown I believe to most even of those great Prelates and Divines who customarily use it who if they had observed that Maxime oâ— Aristotle Scire est per Causam scire That rule they learnt in their Grammars Faelix qui potuit rerum cognoscere causas or that Gospel Precept 1 John 4.1 Brethren believe not every Spirit but try the Spirits whether they are of God bâ—cause many false Prophets are gone out into the World should have first examined who were the original Inventors Propagators of this pretended Duty or Ceremony and upon what motives grounds designs they first introduced it before they practised it themselves or pressed it upon others Consciences that so they might avoid that censure and danger denounced by our Saviour Christ himself against the Pharisees and their Disciples who were guided more by tradition custome of the Elders than Scripture or right reason Mat. 15.14 Let them alone they be blind leaders of the blind And if the blind lead the blind as I fear they do in this particular as well as others both shall fall into the ditch To avoid which danger I shall now out of Conscience and Christian compassion endeavour to open their eyes and discover that new light unto them which God hath revealed unto me upon my best Inquiry after it for my own private satisfaction and otherâ— instruction which I hope will prove a satisfactory Apology for the Indulgence of Christian liberty to all scrupulous tender Consciences in this particular according to his Majestiâ—s late Royal Declarations SECTION III. What was the true Chronological Original Beginning and Progresse of the Ceremony of Bowing at the Name of JESUS and by what Popes Popish Indulgences Artifices Feastâ— Councils Authors it was first Introduced Prescribed Propagated Very necessary for the Information of others and Determination of all Controversies concerning it IT is an unquestionable truth attested by many Fathers Councilâ— and Ecclesiastical Histories That the Primitive Christians and Churches of Christ for above 850. years after our Saviours Birth in all their Assemblies on Lords dâ—â—es throughout the year and between Easter and Whitsontide did never use to bow their knees no not in the very duty of Prayer it self but prayed and performed all other Holy duties to God and Christ standing in memory of Christs Resurrection from the dead And that all the Orthodox Christians constantly asseâ—ted against the Arrians and other Hereticks that the Three Persons of the sacred Trinity as they were co-eternal and co-equal so they were to be equally worshipped adored honoured with one and the self-same worship and veneration for which end some write they invented the use of Glory be to the Father and to the Son and to the Holy Ghost and â—aptised all they admitted as Members into the Church in their Three Nameâ— according to our Saviours Precept Mat. 28 19. This being undeniable it thence inevitably follows that during all this tract of time they never used to bow their knees at or to the name of Jesus when read or rehearsed in their publick Assemblies on those daies whence it is we find no mention at all of any such duty or Ceremony used in any Father Council Historian or other Author for above a thousand years after Christ who doubtlesse would have recorded it especially in their Commentaries on Isaiah 45. 23 and Phil. 2.9 10 11. had there any such practise been used or duty or Ceremony prescribed by these Texts as some late Divines a verr without any prose or shadow of Authority Pope Iohn the 20. who swayed the Popedom about the year 1030 is the first I read of and that only in one late Protestant Writer but no other Author who as I suppose mistakes Pope Iohn the 20. for 22. of which hereafter out of Salmeron the Jesuit that set aâ—roach this Ceremony of bowing at the name of Iesus of whom Sir Edwin Sands in his Europae Speculum Hagae 1629 page 16 writes thus By grant from Pope John the 20 th â— every inclining of the Head at the name of Iâ—sus gets 20 years pardon a matter in Italy no not to this day unpractised And to grace that Ceremony the more I have heard sundry of their renowned Divines teach in the Pulpit that Christ himself on the Crosse bowed his Head on the right side to reverence his own name Jesus which was written over it A Monkish Fable This is the highest pedegree of this late upstart Ceremony that I have hitherto met with Petrus Blesâ—nsis Arch-deacon of Bathe who flourished about the year 1160. Sermo 28. De Aâ—sumpsione B. Mariae hath this ensuing Passage Non frustra consuevit Ecclâ—sia intercessionem beatae Virginis affecâ—uosius caeter is implor are ita quod auditâ— ejus nomine genua terrae affigat imo pro nominis reverentia quasi mare confragâ—sum sonant vota populorum And in the Margent there is this Note Mariae genua flectuntur Which Passages seem to imply that men did then use to bow the knee to and do reverence at the name of the Virgin Mary but that they did so at the naming of Iesus I find no Authority at all in this Writer Lucas Tudensis who wrote about the year of our Lord 1220. Adversus Albigensium Errores lib. 2. cap. 14 writes thus Qui humilitate superbiae principem vicit humilitate nos contrâ— potestates aerias semper pugnare docuit quod ipse fecit tâ—mpore carnis suae quando non recto capite sed inclinato emisit spiritum Inclinenius nos illi capita nostra non solum mentis sed corporis laudes gratias persolventes eiqui pro nobis peccatoribus se misericorditer inclinavit Sed sunt nonnulli qui superbiae spiritu tumefacti de quibus valde dolendum est qui etiam cum Gloria vel Laus Deo recitatur in Ecclesia contemnunt aut erubescunt Regi Regum Iesu Christo inclinare coram transeunte Cruce vel Christi Evangelio non assurgunt in celebratione Missae Sacerdote se ad eos vertente Dominum annunciante inclinari contemnunt ad benedictionem Pontificis caput nudare negligunt quod omnino nesarium est haeresi proximum cum elevatur corpus Christi à Sacerdote in sacratissimo Ministerio Missae vel alias defertur erubescunt vel refugiunt suppliciter adorare Hoc max. noâ—nulli faciunt Curiales qui consuev terrenis Principibus flexis genibus nudo capite ministrare O stulta dementia c. Hunc erâ—o tantae promissionis accepta fiducia totis nisibus colâ—â—demus illi simplicitate recta humiliemur illi mentis corporis capita non verecundemur nudare inclinare quia Deus fortis pro nobis infirmis se inclina vit ut homo infirmus fieâ—et ut humana firmitas soliditate perpetua