manifeâ—â—ed it being that name which every tongue shall confesse and call Christ by in the great Judgement day Therfore there is no ground nor colour in this text for any bowing cringing or capping at the naming of Jesus when ever recited in the Church or elsewhere Having thus found out the Name in the text I come now to examine What is meant by the bowing of every knee in this Scripture Thiâ— phrase of bowing the knee hath 4. significations in sacred Writ First it is used for adoration when it is referred either to God Images or Idols Secondly for Veneration or civil reverence when it is attributed to men as to Kings Magistrates Masters Parents and others whom we usually reverence with bowing the knee Thirdly For Prayer it self usually made to God with bended knees as Ephes. 3.14 15. Fourthly for Subjection only which is commonly expressed among men by the outward gesture of bowing the knee Thus it is used Esay 45.23 Rom 14 11. and in this text of the Philippians as all Expositors old and new accoâ—d who thus interpret these words That In the name of Iesus every knee should bow that is That all creatures in heaven earth and hell should submit and subject themselves to Christ Iesus as to their Soveraign Lord King Iudge good men and Angels willingly Devils and wicked men even against their wills And that this is the true meaning of the words will appear 1. By these texts Psal. 8.6 7 8. Psal. 103.19 Psal. 110.1 2. 1 Cor. 15.24 25. Eph. 1.20 21 22. a most full text Rom. 14.8 9 10 11 12. Acts 2.33 34 35 36. Heb. 1.8 9 13. Revel 5.8.12 13 14. Secondly â—ecause this bowing of the knee is attributed to Angels in heaven and Deuils in hell which have no knees to bow as men haue therefore it cannot be construed of any literal bowing of the knee which Angels and Spirits cannot yield but of a bowing of subjection which good and bad Angels can do render to Christ as their Lord as well as men 3ly Because if this should be taken literally most of the Patriots of this Ceremony of bowing would be in very ill case For the text requiring the bowing of every knee their putting oft their hats caps inclining their heads or bodies or bowing only of one of their knees could be no fulfilling of this literal bowing of every knee in the text in their meaning unlesse they can prove their heads hats caps or upper parts of their bodies to be their knees or one leg knee to be Both or every of their knees Their practice therefore of capping at the name Jesus of inclining their heads and upper parts without bowing their knees to testifie as they say their subjection to Christ is a plain confession that this bowing in the text is nothing else but the subjection of all creatures to him as their LORD Hence therefore I argue thus If the bowing of every knee in the name of Jesus be nothing else but the joynt subjection of all Angels Men and Devils to Christ as to their Supreme Lord not any actual bowing of the knee when his name Jesus onely is mentioned in the Church then this text neither commands nor warrants any bowing of the knee head or body much lesse any stirring of the hat or vailing of the bonnet at the naming of Jesus in the Church But the bowing of every knee in the name of Jesus mentioned in this text is nothing else but the joynt Subjection of all Angels Men and Devils to Christ as to their Supreme Lord as all acknowledge not any actual bending of the knee when his name Jesus is mentioned in the Church Therefore this text neither commands nor warrants any bowing of the knee head or body much lesse any stirring of the hat or vailing the bonnet at the name of Jesus in the Church Procâ—ed we next to enquire What is meant by things in heaven things in earth and things under the earth All Expoâ—itors accord that by things in heaven is meant all the blessed Angels and Saints raigning with Chriâ—t in heaven By things on earâ—h all creatureâ— upon earth especially mâ—n and women whether good or bad By tâ—ings under the earth Devilâ— and damned soulâ— in hell and if we believe some Popish Authors the souls likewisâ— in Purgatory which Purgatory I doubt will prove either no place at all or hell it self because it is under the earth as hell they say is and in the very confines of hell by their own confession and in many of their antientest Hours Missals Histories expresly stiled Heâ—â— ab inferno libera nos Domine c. Well then this being the meaning and these the bowers in the name of Jesuâ— I would gladly learn from any Patrons of thiâ— Ceremonie with what shadow of reason they can affirm that by bowing of every knee in the name of Iesus in thiâ— text is meant the bowing of the knee head or body at every mentioning of the name Jesus in time of Divine service Is there I pray any Divine service Chapter Gospel Liturgy Collect Homily Sermon read chanted preached or any religious mention of thâ— name of Jesus in hell among Devilâ— and damned Spirits yet their kneeâ— are enjoyned and oughâ— to bow in the name of Jesus at well as Saints and Angels in heaven or men in earth Certain I dare say it is there is no Divine Service Prayer Reading of Gospels Collects Homilies Preaching or sacred mention of the name of Iesus in hell but only by way of cursing or execration Yea as certain it is that Christs salvation redemption extend not at all to Angells much lesse to Devils as Hebr. 2.14 16 17. 2 Peâ— 2.4 Iud. 6. Mat. 25 41. resolve nor yeâ— to the damned in hell yet his Soveraign Lordship and Power do The Devils and damned Souls do not cannot bow to Christ as to their Jesus or Saviour yes they both do and must of necessity bow and submit to his Royal Scepter Soveraignty Power as their LORD The bowing therefore of the Knee at the naming of Iesus especially in time of Divine service being not to be found or imagined amongst Devils or Reprobates in Hell cannot possibly be intended the bowing in the name of Jesus mentioned in this Text which extends to those in Hell it self but only this bowing of Subjection which they yield unto him as their LORD Again every knee of things in earth is to bow in the name of Iesus If we take this generally for all Creatures upon earth animate or inanimate many of them want Knees to bow yea Eares to hear most of them understanding to apprehend the name of Iesus or distinguish this name of his from others or to be instructed in this duty of bowing the Knee when ever they hear the Lord Jesus named If we understand this generally of all men on earth Alasâ— the greatest part of men in the world
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
be joyntly summoned bâ—fore the Soveraign Tribunal of Christ their Lord and Judge to be judged and sentenced by him For it being both a joynt and universal bowing of every knee of things in Heaven Earth and under the Earth and an unanimouâ— general confâ—ssion of all tongueâ— it cannot possibly be actually verified or performed but when all of them shall be gathered together into one place and shall personally stâ—nd before Christâ— Tribunal where they shall all both hear see know and acknowledge him to be their Lord and thereupon actually bow unto him as to their Soveraign Judge and Lord which the greatest part of men in all ages being Infidelâ— Paganâ— who never knew nor heard of Christ on Earth cannot posâ—ibly perform till that day shall come Wherfore this text or prophesie cannot be actually verified of them before the day of Judgement and Christs coming to it The time then of this bowing of every knee of things in Heaven Earth and under the Earth in the name of Jesus and the confession of all tongues being only the day of Judgement not the time of this present life or of Divine Service or Sermons and the place before Christs Tribunâ—l Throne not the Church and this bowing then not to his name Jesus but his Person every knee shall bow to Mee as he is supreme Lord God Judge both of quick and dead I shall thence deduce this unanswerable Argument to prove this Ceremony no duty of the text If the bowing of every knee in the name of Jesus mentioned and intended in this text be only a joynt bowing or prostratioÌ„ of all things in Heaven Earth and under the Earth in the great day of Judgement not in time of Divine Service or Sermon or in this present life and that before Christs Tribunal only not in the Church Then this text can be no precept warrant or colour at all for any bowing at every naming of Jesus in the Church neither can it be deduced from or justified by it But the bowing of every knee in the name of Jesus mentioned and intended in this text is only a bowing or prostration at the great and generâ—l day of Judgement not in time of Divine Service or Sermon or in this present life and that before Christs Tribunal only not in the Church as all the premised Scripture-evidences and Orthodox Expositors acknowledge Therefore this text can be no precept warrant or colour at all for any bowing at the naming of Jesus in the Church neither can it be deduced from or justified by this text Having thus run over these 4 particulars we may from them collect the true sense and meaning of this text of the Philippians which being but a prophesie not a precept can infer no present duty The true genuine sense of it in few words is this That God hath highly exalted his Son Christ Iesus since his Passion Humiliation that is he hath set him at his own right hand in Heaven even in his Humane nature and given him a name above every name that is hath made him King of Kings and Lord of Lords and exalted him above all powers creatures whatsoever made him the Soveraign Lord and Judge both of quick and dead given him power over all flesh yea all power both in Heaven and Earth and put all things in subjection under his feet that in the name of Iesus every knee should bow c. that is to this very end and purpose that all creatures both in Heaven Earth and under the Earth all Angels and Men whether good or bad whether in Earth Heaven or Hell should by reason vertue means and in consideration of this his supreme power and advancement submit and subject themselves to him especially at the day of Judgement when they shall all appear before his Tribunal as to their Soveraign Lord and supreme Judge and confâ—sse him with their tongues to be their Lord to or in as many of the Fathers read it the glory of God the Father This then being the tâ—ue genuine bowinâ— of subjection in the text as is evident by the premises and that â—ignant text of 1 Pet. 3.31 32. By the resurrection of Iesus Christ from the dead who is gone into Heaven and is at the right hand of God Angels Authorities and Powers being made subject unto him compared with Col. 1.15 to 21. Heb. 13.4 5. c. 2.5 7 8 9. Ps. 110.1 1 Cor. 15.20 to 29. and this which I have insisted on the undoubted meaning of this text the sole argument that can be thence deduced to justifie the bowing at every naming of Jesus is but this All creatures in Heaven Earth and under the Earth â—â—all joyntly in the general day of Judgement submit themselves to Jesus Christ as to their Soveraign Lord and Judge and bow their knees unto his person before his Tribunal Therefore all Christian men and women must now bow their knees heads or vaile their hats whenever they hear his name Jesus mentioned during Service or Sermons in the Church on Earth A grosse ridiculous non sequitur needing no other answer but derision Seeing Mr. Calvin Mâ—rloret Bishop Alley Olevian and Piscator affirm That the Sorbon Sophisters are more than ridiculous who coâ—lect from this place that as often as we hear the name Iesus mentioned we are to bow the knee as if it were a magick word which had all its efficacy included in the sound Hence Bishop Babington Dr. Fulk Mr. Cartwright and Dr. Willet resolve that this bowing at the name of Iesus is not commanded in nor warranted by this text the name therein â—xpressed being not the name Iesus the bowing not literal the time of it the day of Iudgement and the place whâ—re it shall be before Christs Tribunal as most Expositors joyntly accord Hence our Learned Dr. Whitaker in his Preface to his Answer to Saunders his Demonstration concerning Antichrist mustring up divers absurd consequences of the Papists and Jesuits from sundry texts of Scâ—ipture as Christ entred into Peters Ship therefore the whole Church is Peters to wit the Popes Ship Barnabas laid down the price of the Field he sold at the Apostles feet therefore the Popes feet arâ— to be kissed with many such like consequences concludes with this as the grossest of all the rest A name above every name is given to Christ that in the name of Iesus every knee should bow Therefore as oft as we bear the name of Iesus mentioned we must uncover our heads and bow our knees After which he thus proceeds When I say men shall hear these and infinite such like Expositions and Argumentations of these new Masters if there be any sense left in them not only of the Holy Ghost but likewise of Common judgement they cannot think that a Religion grounded upon â—â—se foundations can be firm and certain and to be preferred before all others If then this Grave and Learned Doctor being Regius Professor of Divinity in the
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
is the name that gave the blind sight the deaf hearing the lame going the dumb speech the dead lise and finally that cast out Devills out of the bodies of men c. Then is told a tale of a Souldier that was taken out of St. Patricks Purgatory by this name And how Because St. Paul said He was not only ready to be bound in Ierusalem but to dye for the name of the Lord Iesus a place if you mark it well applyed Therfore when his Head was cut off at Rome it gave three leaps and at every leap said Iesu Iesu Iesu. Why St. Paul meant as I take it that he was ready to dye for the name of the Lord Jesus that is for his Gospel truth profession oâ— him c. not for the litteral word Iesus It is true but thus blind were and are still these men refusing all reformation and running headlong to their owâ— destruction whilst they place the vertue in the name that they should have â—aught to be in the Person of Christ God and Man not once mentioning in all this his mercy merit death bloodshed love or such like I cannot omit that profound Doctor whom Erasmus mentioneth that noted how many letters were in the word Iesus namely five and then how S. standeth in the middest betwixt two Syllables to signifie that even so Iesus is the middle or Mediator betwixt God and Man with such other good stories more there aâ— though we had no better means to prove Christ our Mediator but by such curiouâ— idle foolish descant as this But thus left they the Fountains of God and digged Cisternes to drink on after their own fanciâ—s Leâ— us leave them therefore and their dreams and still hold that which hath been said before that this name was given him not to be abused to Superstition and Folly but to tell us that as his name was so indeed was he a true full and perfect Saviour of his people from their siâ—â— not a half Saviour as Gabriel Biel writeth Principally by Christ but not Only by Christ. After which he addes I think the place to the Philippians ch 2.9 10 not well understood hath and doth deceive them Indeed they are easily deceived that will not search for truth and they are justly given over to strong delusions that delight in errour and have not a love of the â—ruth otherwise the place to the Philippians would not be mistaken But look we a little at the same and mark from whence the Apostle took it and compare Spiritual thingâ— with Spiritual tâ—ingâ— The place is borrowed from the Prophet Isaiah and therefore by conferrence evident that the word Name signifyeth power glory honour and authority aâ—ove all powers glories honours and authoritieâ— And bowing the knee signifyeth subjection submission and obedience of all Creaâ—ures to his beck rule and government for what material knees have things in Heaven Hell c This knew the antient Father St. Origen and therefore writing upon the 14. to the Romans where these words be again saith Non est carnaliter hoc accipiendum quasi Coelestiâ— ut Sol Luna Angeli genua aut linguas habeant sed genu flectere significat cuncta subjecta esse culâ—ui Dei obedire These words are not to be taken carnally as though things in Hâ—aven as the Sun Moon Angels c. had knees or tongues But to bow the knee signifyeth that all thingâ— should be subject and obedient to the service of God This knew St. Hierom also and therefore saith Non ad genua corporisâ— sed ad subjectionem mentis inclinationem spectat sicut David dicit Adhaesit pavimento anima mea It doth not belong to the knees of the body but to the subjection and bowing oâ— the mind as David saiâ—h My soul cleaveth to the earth or dust noting his inward humiliation not a râ—â—l â—nd outward matter For shall we think saith he that either Heavenly things or all Earthly things â—ave knees c. No I say again but by thiâ— phrase of spâ—ech is mâ—ant subjection whereof bowing of the kneâ— is a sign as when he saith I have left me 7000. men which have not bowed the knee to Baal that is which have noâ— been subject to that Idol Fornicator libidini genu flectit c. The Fornicator is saâ—d to bow his knee to lust The Covetuous man to his riches or desire The Proud man to his pride c. because they are subject to these things Et â—oâ—ies Diabolo flectimus qusties peccamus And so oft we bow to thâ— Devil as we commit sin saith thiâ— good Father The like in effect have Theophilact Bedâ— Ambrosâ— the glosse and some of their own Papists Imperio ejus subjiciantur Angeli Homines Daemones To his rule and government shall be subjâ—ct Angels in Heaven Men in Earth and Devils under the Earth This is to bow the knee to him and this is for him to have a name above all names Let it suffice both for Answer to the place of the Philippians and for declaration of this Popish ignorance and errour Great is the judgement certainly when men have eyes and sâ—e not ears and yeâ—â—ear not hearts and yet understand not and God avert it from his people more and more After which he thus proceeds This title of Christ is given to our Saviour to â—istinguish him from others that were câ—lled Iesus as well as he who were manyâ— the name in these places and timeâ— being usual as Iâ—sus the Son of Nun Iesuâ— the Son of Iehozadeck Iesus the Son of Syrach Iesus Iustuâ— Col. 4.11 and many more but none of all these was Iesus Christ therefore this addition of Christ you see makes a difference betwixt this our Jâ—sus and all these And by the way I should touch it again Doth not even the common use of the name shew that the place of the Philippians is not literally to be understood For how could that name be a name abâ—ve all names which so many had as well as he if you respect the literal name Therefore needâ— by Name must be meant some other thing as you heard before even power authority rule and government which is in Christ above all oâ—hers Sâ—condly This title sheweth his Office for it signifyeth Annointed And this again sheweth the grosse ignorance or wilfull malice of Papists in so extolling the â—are word Jesus greaterâ— Henry a proper name common to many of his Subjects or King a name of Office peculiar to him Mary or Queen John or Earl and Lord As then Henry and King be so is Jesus and Christ therefore judge whether is greater if we were to stand upon names and litteral rules This have some of their own well seen and confessed but I had rather alledge the Scriptureâ— First then consider at the first tydings brought of his happy Birth unto the Shepherds mark how the Angels content nâ—t themselves to say Vnto you is born a Iesus or
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
Psalter which they intituled Iesus Psalter printed at Antwerp 1505. in Latine since translated into English by Laurence Kellam and printed at the end of his Manuel of Prayers Duaci 1603. which Psalter begins thus Phil. 2. In nomine JESU omne genu flectatur Coelestium Terrestrium Infernorum omnis lingua confitâ—atur quia Dominus Iesus Christus est in gloria Dei Patris which is likewise repeated after the first and tenth Petition It consists of 15 Petitions The 1 Petition is Iesu Iesu Iesu mercy 10. times repeated one after another without intermission The 2. Petition Iesu Iesu Iesu help me The 3. Petition Iesu Iesu Iesu strengthen me The 4. Petition Iesu Iesu Iesu comfort me The 5 Petition Iesu Iesu Iesu make me constant and stable The 6. Petition Iesu Iesu Iesu light me The 7. â—etition Iesu Iesu Iesu grant me grace to dread thee The 8. Petition Iesu Iesu Iesu grant me to love thee The 9. Petition Iesu Iesu Iesu grant me grace to remember thy death The 10. Petition Iesu Iesu Iesu send me here my Purgatory The 11. Petition Iesu Iesu Iesu grant me grace to flee evil company The 12. Petition Iesu Iesu Iesu grant me grace to call for help to thee The 13. Petition Iesu Iesu Iesu make me to persever in vertue acceptable unto thee The 14. Petition Iesu Iesu Iesu grant me grace to fix my mind on thee The 15. Petition Iesu Iesu Iesu give me grace to order my life to thee Each of these 15. Petitions are thus trebled ten times over one after another the name Jesus being 30 times repeated together in each Petition and 54. times more in other larger Petitions between each of these in all 504. times but his name Christ not once mentioned nor any other of his names but Lord alone and that rarely which name Jesus is as oft to be bowed to adored as thus recited by their Injunctions Canons to wit 504 times in one half hour Moreover to propagate this Ceremony and bowing to and at this name they not long after compiled 5. Speciall Psalms in honorem nominis Iesu with the Letters I. H. S. and a Crucifix in the midst of the H. prefixed to them together with Letaniae de Nomine Iesu wherein the name JESU is repeated no lesse then 74. times together with several titles added to it as Iâ—su potentissime Iesu perfectissime c. miserere nobis Libera nos Iâ—su Parce nos Iesu exaudi nos Iesu c. At the end whereof follows this Prayer for those who devoutly adore and bow to the name Iesus upon Earth God who hast made the most glorious name of Iesus Christ â—hy only Son amiable with the chief affection of sweetnesse to thy faithfull ones and dreadfull and terrible to evil Spirits mercifully grant that all those who devoutly worship this name of Iesus on Earth may receive the sweetnesse of its holy consolation in this present world and in the world to come may obtain the joy of endlesse exultation and blisse in Heaven by the same our Lord Iesus Christ thy Son The benefit of which masse-Masse-Prayer our modern Advocates for bowing at and to the name of Jesus with all their over-zealous Proselytes may do well to claim About the year 1510 Richardus Hampole an English Popish Priest writ a Treatise De Veneratione Nominis Iesu mentioned by Bishop Bale and if I mistake not extant in his Opuscula Varia Ms. in the famous University of Oxford to promote the adoration of and bowing at and to the Name of Iesus Not long after as I conjecture there were special Liturgies compiled and published for the self-same end by the Popes and Popish Priests direction intituled Litaniae Passionis Domini nostri Iesu Christi beginning with this Text of Phil. 2 8 9 10 11. recited at large wherein the name Iesus is repeated no lesse than 164. times one after another with Miserere nobis Iesu Liberanos IESV â—xaudi nos Jesu subjoyned to each petition as in the precedent Liturgies of the Name Jesus They likewise then compiled printed published used Horae de Nomine Iesu Dulcissimi nominis Iesu. And Vesperae in veneratione nominis Iesu editae à devoto Ricardo de Hampole printed in Horae beatitissimae Virginis Mariae ad legitimum Ecclesiae Sarisburiensis ritum Parisiis 1519 f. 169 170 c. In which I find on the 7th of August in the Kalendar printed with it and in other Popish Kalendars a special Feast dedicated likewise to the Name of Jesus intituled Festum dulcissimi Nominis Iesu Minus duplex which Feast Pope Clement the 7th about the year 1524. as Stengelius and Molanus inform us appointed to be generally observed as Minus duplex a lesse double Festival famous among many Churches and amongst the common people Thus one Superstition Idolatry to this Name begot another These Popish Letanies Howers Vespers Psalters Festival of the name Jesus purposely invented to promote its adoration to which the people were formerly very backward brought bowing to it into general practise request in most Churches then leavened with Popery the Priests and People usually bowing their Heads Knees and putting off their Hats to it when rehearsed in Epistles Gosples Masses Sermons and Divine Offices And hereupon the Provincial Popish Council of Sienna or Sennes in the year 1524. following the pattern of the Council of Basil Decreta Morum c. 18. established the use of this Ceremony in all Collegiate Cathedral not other Churches in these following words vizt Et ut in majoribus Ecclesiis cultus Dei vivi sanctior juxta majorum traditiones in melius reformetur statuimus ut in Cathedralibus collegiatis conventualibus Ecclesiis horis debitis c. Horas autem canonicas dicturi c. Cum nominatur illud nomen gloriosunt Iesus in quo omne genu flectitur coelestium terrestrium infernorum omnes caput not genu inclinent And Decreta Fidei c. 14. this Council also draws this Argument from this very Ceremony to prove the lawfulnesse of worshiping the Image of Christ Saints Et nos quidem non quasi ante Divinitatem ante imagem prosternimur sed illum adoramus quem per Imaginem aut passum vel in throno sedentem recordamur Et dum per ipsam picturam quasi per scripturam ad memoriam Filium Dei reducimus animum nostrum de resurrectione laetificat aut de passione mulcet non majore quidem idolatriae periculo quam cum nomine Iesu omne genu flectitur coelestium terrestrium infernorum Quem enim vocabula cursim auribus insinuat hunc eundem fidelibus oculis imago sedulò repraesentat c. In the year of our Lord 1526. the Synod of Carnotum or Chartres in France decreed thus for the use of this Ceremony Nullus in Ecclesia maximè dum sacra aguntur