of the Lord and Christ comming to Judgement the comming of the Lord and He with referrence to this day the Lord So himself expresly saith that Good and Bad shall then joyntly confesse him to be call him Lord witnesse Mat. 7.21 22. 15.11 Not every one that saith unto me Lord Lord shall enter into the kingdom of heaven c. Many will say to me in that day to wit the day of Judgement Lord have we not prophesied in thy Name c. But most full and expresse is that of Mat. 25.35 to 45. When the Son of man shall come in his glory and all his Holy Angels with him then shall he sit upon the Throne of his glory and before him shall be gathered all Nations and he shall seperate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his right hand and the Goats on his lest Then shall the King say unto them on his right hand Come ye blessed of my Father c. Then shall the righteous answer him saying LORD when saw we thee an hungred and fed thee c. Here we have all the Sheep that is all righteous men at the day of Judgement joyntlâ— calling Christ LORD whiles they stand before his Tribunal receiving a sentence of absolution and a Heavenly Kingdom Then shall he say to them also on the left hand Depart from me ye cursed into everlasting fire c. Then shall they also say unto him LORD when saw wee thee an hungred c. Here wee have all the Goats that iâ— all wicked men whosoever at the day of Judgement joyntly calling Christ LORD to the glory of God the Father Therefore this name LORD being unquestionably the name above every name which every tongue shall then joyntly confess must be the name above every name in which every knee must bow as these scriptures pâ—ove pasâ— all contradiction To clear this up yet more fully by other Texts consider that memorable place of Iude 14 15. And Enoch also the seventh from Adam prophecyeth of these saying Behold the Lord cometh with ten thousand of his Saints to execute Iudgement upon all in the general day of Judgement and to convince all that are ungodly among them of their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Then compare it with Psal. 96. 98. which thus prophecy of Christs Kingdome and comming to judge the world under this very Title of LORD repeated no lesse thâ—n 16. times O sing unto the LORD a new Song sing unto the LORD all the earth Sing unto the LORD c. For the LORD is great and greatly to be feared he is to be feared above all Gods Fâ—r all the Gods of the Nations are idols but the LORD madâ— the heavens Honour and Majesty are before him strength and beauty are in his Sanctuary Give unto the LORD O ye kinreds of the people give unto the LORD glory and strength Give unto the LORD the glory due unto his name c. O worship the LORD in the beauty of holinesse fear before him all the earth Say among the Heathen that the LORD reigneth he shall judge the people righteously c. Make a joyfull noise before the LORD the King Let the heavens rejoyce c. before the LORD for â—e cometh to Iudge the Earth he shall judge the world with righteousnesse and the people with his truth So Psal. 7 8. The LORD shall judge the people judge me O LORD according to my righteousnesâ— Psal 110.1.6 The LORD said unto my LORD sit thou at my right hand untill I make thine enemies thy footstool c. The LORD at thy right hand shall strike through Kings in the day of his wrath he shall judge among the Heathen Psal. 135.13 14. Thy name O LORD endureth for ever thy memorial O LORD to all Generations for the LORD will judge his people Isay 3.13.14 The LORD will stand up to Iudge the people the LORD will enter into judgement with the antients of his people Peruse Ioel 3.13 to 18. Mich. 4.2 to 8. where Châ—ist in relation to judging all Nations and People is frequently stiled LORD by way of prophecy before his incarnation or resurrection and compare thâ—se Scriptures with others in the New Testament after his resurrection as 2 Tim. 4.1 I charge thee before God and the LORD Iesus Christ who shall judge the quick and the dead at his appearing and his kingdome 2 Thess. 1.7 8 9 10. When the LORD Iesus shall be râ—vealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and â—bey not the Gospel of our LORD Iesus Christ who shall be punished with everlasting destrucâ—ion from the presence oâ— the LORD and from the glory of his power when he shall come to be glorified in his Saints c. Rev. 4.8.11 Holy holy holy LORD God almighty which was and is and is to come to wit to Judgement Thou art worthy O LORD to receive glory honour and power for thou hast created all things and for thy pleasure they were and are created Rev. 19.1 2. Salvation and honour and power be unto the LORD our God for true and righteous are his judgmeâ—ts 1 Tâ—ess 4.15 c. We who are alive remain unto the coming of the LORD shall not prevent them which are aslâ—ep For the LORD himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall bee caught up together with them in the clouds to meet the LORD in the air and so shall we ever be with the LORD 2 Thess. 2.1 Now we beseech you brethren by the coming of the LORD Iesusâ— Câ—rist and by our gaâ—hering together unto him Jam. 5.7 8 9. Be patient therefore Brethren unto the coming of the LORD c. For the coming of the LORD draweth nigh Behold the Iudge standeth before the door Heb. 10.30 Vengeance belongeth unto me I will recompence it saith the LORD the LORD shall judge his people Act. 17.31 He hath appointed a day in the which he will judge the world in righteousnesse by that man the LORD fore-mentioned whom he hath ordained whereof he hath given assurance in that he hath râ—ised him from the dead All these united to the preceding texts and 1 Cor. 8 6. But to us there is but ONE LORD Iesus Christ by whom are all things and we by him will abundantly evidence that name of Christ above every name in which every knee shall bow and which every tongue shall confesse in the day of Judgement at Christs second coming to be this Name LORD or his Divine Soveraign Power and Dominion not his name Iesus True it is that some Interpreters especially those Fathers who writ against the Arrians assert that
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
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
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-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
the mentioning or at or in the naming of God or Iesus But they must necessarily be expounded in this sence In the name of God or Iesus that is In the supreme Power Majesty Soveraignty Authority of God or the Lord Iesus In the name being oftentimes used for In the Soveraign Power and Authority of God of Iesus or Christ onely not for the bare names God Iesus or Christ as Mat. 28 19. Acts 3.6 16 18. 1 Cor. 5.4 5. 2 Thess. 3.16 Mat. 7.22 Mar. 9.38 â—uc 10.17 Mar. 16.17 18. See also 1 Sam. 17 45. Psal. 8.1 Psal. 10.1 5. Psal. 33.21 Psal. 44.5 Psal. 48 10. Psal. 54.1 Psal. 89.24 Psal. 118.10 11 12. Psal. 124.8 Prov. 18.10 Esay 50.10 64. â— all to the same purpose Thus all Justices Judges Officers in their Warrants use the word Name when they wâ—ite These are to will and require you in the Kingâ— Name that is In or by virtue of his royal authority not of any Christen name or Surname of his to do thus and thuâ— The true translation of this text being thus cleared which I hope to see accordingly amended in all our New printed Bibles and Common-Prayer Books by rechanging At into In the Name by publike authority and command from the King or Parliament in case the Bishops neglect it and the meaning thereof in part discovered I shall next examin the true genuine sence oâ— the words For the full understanding whereof so far forth only as respects this Ceremony of bowing at the name Jesus these 4 things are to be inquired 1. What is meant by the name above every name which God gave to Christ after his exaltation into heaven in which every knee must bow and what that name is 2ly What is here mâ—ant by boâ—ing of every knee 3ly What by things in Heaven Earth and under the Earth 4ly When and where this bowing of every knee shall be For the first Most Expositors generally accord that this Name above every name which God gave to Christ is nothing else but his supreme Power and jurisdiction or his inherent real Soveraign Lordship as he is both God and Man over all things and creatures whatsoever or which is all one his real title Lord given him above 50 times in the New Testament in direct terms or Lord of all things coupled with his actual frâ—ition of his supremâ— Lordship That this and nought else is in truth the name intended in this text is most perspicuous not only by the forequoted Scriptures where name is used for Soveraignty Power Authority but also by direct texts as Ephes. 1.19 20 21 22. According to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places farr above all principâ—lity power and might and dominion and every Name that is named not only in this world but also in that which is to come and hath put all things under his â—eet and gave him to be head over All things to his Church Here the Apostle useth Name for principality power dominion or Lordship and makes the name above all name given to Christ at his Exaltation nothing else but his supreme Lordship over all things which Christ himself acknowledgeth Mat. 28.18 where he tells his Disciples after his Resurrection All power is given unto me in heaven and earth St. Peter in his Sermon Acts 2.32 to 36. after he had spoken of the Passion of Christ concludes thus of his Resurrection and Dominion This Iesus hath God raised up c. for David is not ascended into the heavens but saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thine enemies thy footstool Therefore let all the house of Israel know that God hath made the same Iesus whom ye have crucified both LORD and Christ. The making of Christ then after his Resurrection as God and Man Lord over all was the name above every name which God then gave to Christ who is Lord of all as the same Apostle Peter affirmes in his Sermon to Cornelius Act. 10.36 Yea Lord over all Rom. 10.9.12 and King of Kings and Lord of Lords 1 Tim. 6.15 Rev. 17.14 chap. 19.16 That observable text Rom. 14 6 to 13. will make this most clear He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks for none of us liveth to himself or dieth to himself for whether we live we live unto the Lord or whâ—ther we die we die unto the Lord Whether therefore we live or die we are the Lords For to this end Christ both died and rose and revived mark this well that he might be Lord both of Quick and Dead But why dost thou judge thy Brother or why dost thou set at nought thy Broâ—her we must all stand before the judgement sâ—at of Christ for it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God So then every one of us shall give an account of himself to God Here the Apostle expressely resolves that the Name given to Christ by God his Father after his Resurrection was nothing else but Lord yea Lord both of quick and dead And that this bowing of every knee prophesied by Isay c. 45 23. and alluded unto in Phil. 2.10 11. is nothing else but the Appearance Submission and Subjection of all men Angels to him as their supreme Lord when they shall stand before his Tribunal in the day of Iudgement not any bowing of the Knee or stirring of the Cap unto him when his Name Iesus is mentioned in the Church where the greatest part of men never yet appeared nor resorted unto in any age If all these direct parallel Scriptures be not sufficient or satisfactory enough to prove evidence this hiâ— Name Lord or his Soveraign Dominion over all Creatures as God equal with his Father to be the Name above every Name in which all Knees must bow the text it self unanswerably resolves it For that Name above every Name in which all Knees must bow is that Name only which every tongue must confesse the text it self assuring us so much and coupling the bowing of the knee and confession of the tongue both together But the Name which every tongue shall confesse is this That Iesus Christ is LORD Phil. 2.11 Therefore Lord must be that Name above every Name in which every knee must bow This is the Name by which all persons Good and Bad Pagans and Christians Iews and Gentiles all Angels and Devils shall call Christ at the last day of Judgement the only time when this Scripture shall be actually fulfilled Which day as it is often called The day
since the Creation till this present neither knew the Person Gospel nor ever heard of the name of Iesus they never had nor shall have here on earth any Divine service reading or preaching of the Gospel Collects Homilies wherein the name Iesus was or shall be mentioneâ— how then can they observe or perform this duty of bowing at the recital of the name of Iesus in time of Divine Service Sacraments or elsewhere yet notwithstanding every of their Knees shall and must bow in the name of Iesus they being all now actually put in subjection under his feet as their LORD his Kingdom ruleth over them all his Scepter now swayeth them though they know it not and will not voluntarily submit thereto and he shall judge them all at last This bowing therefore must be a bowing of Subjection which every knee of things in earth doth may shall and must yield to Christs Divine Soveraign Power Dominion Lordship not any bowing or capping at the recital of his name Iesus in which at which to which they neither do nor yet actually can shall or will bow their Kneeâ— I am certain not in time of Divine Service or Sermons which they want Finally this bowing of the Knee in the name of Iesus is attributed to things in Heaven which have no real coâ—poral knees to bow nor the name of Iesus to bow at but Iesus himself their Soveraign Lord and King immediatly to contemplate and adore to whom they with all châ—arfulness subject themselves both as to their Redeemer and Soveraign Lord too Witnesse Rev. 5.11 12 13 14. forecited Yet who can prove or dare affirm that these actually bow their Knees at every naming of his name Iesus This bowing therefore being applyed to every knee of things in Heaven Earth and under the Earth both severally and joyntly and yet neither of them actually performing this Ceremonious bowing of the Knee at the name of Iesus either joyntly or separately in the Church in time of Divine Service Sermons or Sacraments though all of them joyntly or severally do will shall must subject themselves to Christ as their Supreme Lord either with or against their wills This bowing in the Text must necessarily be acknowledged to be only a bowing of Subjection which all Creatures both for the present do and chiâ—fly at the day of judgement shall yield to Christ as their Lord Iudge both of quick and dead Noâ— a bare bowing at every recital of his name Iesus which none in heaven none in hell yea very few on earth and most of those either out of ignorance mistake superstition or blind devotion yield unto him From hence therefore I thus dispute That bowing of the knee in the name of Jesus which every knee of things in Heaven Earth and under the Earth doth not cannot shall not either joyntly severally or actually use cannot be the bowing mentioned or intended in this text But the bowing of the knee at the sound of the name of Jesus especially in time of Divine service to which the Patriots thereof principally restrain it is such a bowing which every knee of things in Heaven Earth and under the Earth doth not cannot shall not actually use either joyntly or severally Theâ—eâ—ore it cannot be the bowing intended nor yet a duty ceremony prescribed or warranted by thiâ— text bâ—t the bowing of subjection only I now proceed to the last thing to be inquired of to wit When whâ—re this bowing shall be Certainly it shall be not now or here in the Church but hereafter before the Tribunal of Christ when he shall come to judge both quick and dead To make this apparent we must consider that this text as all generally expound it and Mr. Page himself acknowledgeth in direct terms is not a precept enjoyning any actual bowiâ—g of the knee to us for the present but only a prophesie or prediction of a universal bowing of every knee of things in Heaven Earth and under the Earth especially at the great day of Iudgment when they shall all appear before Christs judgment seat This is clear by Isaiah 45.23 of which this text is but a rehearsall I have sworn by my self the word iâ— gone out of my mouth in righteousnesse and shall not return Tâ—at unto me not at or to my name Jesus every knee shall bow every tongue shall swear This text of Isaiah is a direct prophesie of a bowing of every knee and a confession of every tongue that should be hereafter made to the very person of Christ to which this of Philippians relates as our own Bibles with all Expositors who referre these texts one to another as parallels accord But then when or where shall this prophesie de futuro be fulfilled St. Paul and the spirit of God by him resolve this doubt expresly That it shall be in the general day of Iudgement when we shall all stand before Christs Triâ—unal Rom. 14 9 10 11 12. For to this end Christ both diedâ— and rose and revived that he might be LORD both of the dead and living But why dost thou judgâ— thy Brother or why dost thou set at nought thy Brother we shall all stand before the Iudgement seat of Christ. But some might demand by what Scripture prove you this why by this very prophesie of Isaiah saith he For it is written As I live saith the LORD not Jesus every knee shall bow to me and every tongue shall confesse to God So then every one of us must give an account of himself to God The Apostle therfore referring this text this bowing to the very day of Judgement for the time to Christs own Person before his Tribunal for the place and reciting this prophesie as an infallible Argument and Prediction to prove that we shall all hereafter appear before the Iudgement seat of Christ it is an undeniable evidence that this bowing of every knee and confession of every tongue of things in Heaven Earth and under the â—arth in the Philippians referring to this prophesie of Isaiah by Pauls own resolution is principally if not only meant of a bowing of Subjection to â—hrist himselâ— as their Lord Iudge bâ—fore his Tribunal at the general judgment not of any bowing or capping at the recital of his name Iesus now or here in the Church To make this yet more perâ—picuouâ— consider I pray you that boâ—h in Isaiah 45.23 Rom. 14.11 and Phil. 2.10 11. The bowing of every knâ—e and confâ—ssion of every tongue â—re coupled together as joynt conâ—emporary concurrent Acts So that every knee of things in Heaven Earth and under the Earth shall bow in the name of Iesus at that time when and in that place where every â—ongue shall confesse â—hat Iesus Châ—ist is LORD But when and wheâ—e shall every tongue confesse that Iâ—suâ— Christ is LORD Christ himself â—xpresly resolves it Mat. 7.22 23. that it shall be in the greaâ— day of Iudgement before his Tribunal â—nd Person and
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
firmaretur A passage which may happily imply that in those times men did use to bow their Heads not Knees to Jesus Christ the King of Kings who bowed his Head for them But this was not as I take it at every recital of his name Jesus in the Epistle Gosple Masse Sermons or Prayers in the Church of which there is not a sylable in this Author but at Gloria Patri the lifting up of the Hoasâ— in time of the Masse or at the passing by of the sign of the Crosse or Host in procession as the sence and words import Sanctus Franciscus St. Francis the Arch-Freer who lived about the year 1230. in his Litera ad Sacerdotes hath this ensuing Clause Salutem in eo qui redemit lavit not in sanguine suo Cujus nomen audientes adorate eum cum timore et reverentia proni in terra Dominus Iesus Christus altissimus filius nomen illi qui est benedictus in secula Amen Which implyes an Injunction from this Arch-Freer St. Francis to those of his Order for adoration of the Lord Jesus Christ at that time by bowing their Heads with fear and reverence to the ground when these his Names were mentioned all together Freer David de Augusta who flourished about the year 1240. De 7. Processibus religiosi cap. 11. writes thus Sunt exteriores caeremoniales observantiae ut inclinationes genuflectiones in horis pulsationes omnes gesticulationes quibus Claustrales utuntur in divino offiâ—io vel aliis quibus saepe minus virtuosi majorem vim faciunt quam aliqui perfecti magis devoti Which seems to imply that Monks in those daies for of them he writes did use duckings and genâ—flections either to the Host the Crucifix the Altar and it may be to the name of Jesus though not particularly expressed in which Ceremonies the less vertuous saith he were for the most part more devout than the most religious Pope Vrban the 4th about the year 1262. as some report gave an indulgence of 30. daies to all confessed and holy contrite Persons who devoutly bowed to the Name of the Lord Iesus These are the only passages I find in all Antiquity before the Councill of Lions which gave any probable colour to the use or practise of this Ceremony which was never established in the Church till Pope Gregory the 10th his Papacy to whom most ascribe its very Original who in the Popish Council of Lions in the year 1273. made this Decree Decet domum Domini sanctitudo decet ut cujus in pace factus est locus ejus cultus sit cum debita veneratione pacificus Sit it aque ad Ecclesias humilis devotus ingressus sit in iis quiâ—ta conversatio Deo grata inspicientibus placida quae considerantes non solum instruat sed reficiat Convenientes ibidem nomen illud quod est super omne nomen a quo aliud sub coelo 〈◊〉 datum hominibus in quo salvos fieri credentes oportâ—â—â— nomen videlicet Jesu Christi qui salvum faciet populum suum a peccatis eorum exhibitione reverentiae specialis attollant quod generaliter scribitur ut innomine Jesu omne genu flectatur singuli singulariter in seipsis implentes praecipuè dum aguntur Missarum sacra mysteria gloriosum illud nomen quandocunque recolitur flectant genâ—a cordis sui quod vel capitis inclinatione testentur This is the highest Antiquity that any Papist or Iesuito hath hitherto found out to justifie their bowing at or to the name of Jesus Yet this Constitution binds men onely to bow the knees of their hearts not of their bodies at the naming of Jesus and of Christ too and that especially whiles the Masse is acting which bowing of the heart they must testifie by the inclination of their heads not bowing of their knees After this Pope Iohn the 22. about the year 1330. to induce men to the practise of this Popish Ceremony did as Salmeron the Jesuite records grant 200. dayes of true indulgence to all who should bend their knees or incline their heads or knock their breasts to or at the name of Iesuâ— Therefore it was then no received duty of the Text this Pope enducing the People to use it only to gain his Indulgences Anno 1350. Robert Holcâ—t our Popish Schoolman in his Lectures upon the Book of Wisedom writes thus of this Name and Ceremony Sâ—câ—ndum nomen tuum Deus sic laus tuâ— in fines terrae Hoc nomen est Iesus de quo Math. Vocabis nomen ejus Jesus ipse enim sâ—lvum faciet populum suum a peccatis eorum Solent enim multum amantes de personis amatis facere cantilenas eorum nomina exprimendo Igitur de hoc nomine Iesu idem faciamusâ—â—â—xta illud Psalmi Laudabo nomen Domini cum cantico magâ—â—â—â—abo â—um laude Est igitur notandum quod illud nomen est nomen honoris excellentiae Phil. 2. dedit ei nomen quod eâ—t super omne nomen ut IN nomine Jesu omne genu flectetur coâ—lestium terrestrium infernorum Vnde secundum sacros Canones quando hoc nomâ—n Iâ—sus proâ—ertur in Ecclesia omnis Christianus inclinari docetur cum capite quamvis tà m hoc quà m multa alia spiritualia in quibus lucrum divitiarum non consistit a Praelatis hujus temporis negliguntur Whence it is apparent 1. That he deemed this Ceremonâ— no duty of the Text but a thing only injoyned by the Canons forecited 2ly That this Ceremony though injoyned by Canon was yet wholly neglected and not used nor urged by the Popish Prelates of his Age why then should any Protestant Bishops presse it now 3ly That in those times men were only required to bow their Heads not knees at the naming of Jesus a thing not prescribed by this Text of Phil. 2. which speaks only of the knee 4ly That Lord God are the Names mentioned Ps. 48.10 not Iesus Since he about the year 1430. one Bernardinus of Sennes a Franciscan Freer and a Popish Canonized Saint a great lover and admirer of the name Jesus did earnestly exhort the People in all his Sermons and publick exhortations especially in his 49. Sermon now in print De Glorioso nomine Iesu Christi wherein he attributes what ever the Scripture speaks of Christ himself to his very name Iesus as Stengelius with others since have done to make an Idol of it That they would give devotion bowing and reverence to the name of Jesus which is above every name in which every knee doth bow of things in heaven and things in earth and things under the earth neither is there any othâ—r name under heaven given to men in which they can be saved This Supeâ—stitious Popish Fryer in his 49. Sermon wâ—ites That the name of Jesus was adored and worshiped of all Creatures that
every creature did bow its knee to his name when as Miracles are daily wrought in the Creatuâ—e in his name That Jesus is a glorious name and worâ—hy of all worship whence it may worthily and truly be said and devoutly believed that when Paul was rapt into Paradice and heard secret words which are not lawfull for any to utter he then pâ—rfectly learned that the name Iesus was to be adored of all men Therefore retuâ—ning from heaven and remembring the foresaid words and how all the glorified Citizens in heaven bowed their knees and worshipped Iâ—sus at the recital of this his name and underâ—tanding that all infernal Spirits and those who are yet travellers upon earth ought to do the likâ— he commanding all men in the Spirit of God writ in this Text of Phil. 2.9 10 11. That IN the name of Iesus every knee should bow of things in heaven earth and under the earth c. which the Church willing to have every man observe commanded men to bow the knees of their hearts in the time of Mass when the name Jesus was mentioned citing the Canon of the Council of Lions forecited to prove it And the better to dâ—aw the People to adoâ—e bow to the name of Jesus he did use about the end of his Sermons to shew unto them a Picture in which the Name JESUS was written in golden Letters enclosed on every side with Sunne beames or a Glory which Pictured name the 12 rayes whereof he expresseth in his Seâ—mon the People beholding did most devoutly adore with bended knees For which Fact of his being complained against by some who maligned his fame to Pope Martin the 5th this Pope when as he had heard his Answer gave him free liberty not only to preach but likewise to carry about and shew unto the people this picture of the name of Jesus From which pattern of his all pictures of the name of Jesus both in Glasse-windows Popish Authors Masse-books elsewhere were at first derived Indeed Antoninus records that Pope Martin enjoyn'd him that he should no more shew this picture unto the people left some superstition or scandal should be raised in the Church by this his novelty which Injunction he obeyed But Pope Clement the 7th as Molanus records at the request of the Freers Minorites ordained that all theiâ— Order and the Nuns of the Order of St. Clare should use this picture of the name Iesus which they were backward else to use This Ceremony it seems was not yet so generally received as the Papists did desire and therefore the Popish Council of Basil Anno Dom. 1431. Sess 21. Tit. Quomodo divinum officium in Ecclesia celebrandum sit decreed That all Canonical persons in all Cathedral and Collegiate Churches whiles they were saying their Canonical Hours when the glorious name of Jesus was named should bow their Heads not knees The words of which Decâ—ee are these Statuit igitur sancta Synodus ut in cunctiâ— Catbedralilus ac Collegiatiâ— Ecclâ—sâ—is c. Hor as Canonicas dicâ—uri c. Cum diciâ—ur Gloria Patri Filio Spiritui Sancto omnes consurgant Cum nominatur gloriosum illud nomen Iesus in quo omne geâ—â— flâ—ctâ—tur Coelestium Terrestriâ—m Infernoâ—um omnes capuâ— inclinent About the yeaâ— of our Lord 1490 Michael Leâ—hmair Doctor of Divinity and of the Popeâ— Canon Law Ecclâ—siae Pataâ—â—â—â—siâ—â— anoniâ—â—â— in his 20. Seâ—mon de Câ—râ—oncisâ—one Domiâ—â— K. I. writes thus of the Veneâ—ation of the name â—eâ—us and what indulgences were gâ—anted by â—eveâ—all Popeâ— to sâ—ch who bowed to it 〈…〉 veneâ—aâ—â— debenâ— nomen Iesu Ad â—o◠〈…〉 â—nclinatione the â—â—st whereof he thus proves and prosecutes Quarto inclinatione prout docet Apostolus ad Phil. 2. In nomine Jesu omne genu flectâ—tur Coelestium Terrestrium Inâ—ernorum Et licâ—â— ubâ—cunque auditur nominari hoc pretâ—osum nomen Iesus debeamus caput not gâ—nâ— cum maxima Reverentia inclinare hoc tamen prâ—cipue est â—â—enâ—â—m in Ecclesia pra sertim dum celebrantur â—â—ssâ—rum solennia Ita statuitur in C. decet de Immun Eccl. l. 6. Vbi dicit Textus Convenientes fideles in Ecclesia gloriosum illud nomen Jesus quandoâ—unque â—ecolâ—â—ur flectant genua Cordis sui quod capitis inclinatione testentur Propterea summi Pontifiâ—â—s plurâ—mas concesserunt Indulgentias â—is qui se dâ—vote et Reverenter inclinant audiendo in Ecclesâ—a hoc nomen Iesus Vnde reâ—ert Petrus de Palude Lector palaciâ— Romae postea Cardinalis in Expositione Psalmi 123. quod Dominus Hofâ—ien Cardinalis praedicans publicè in Sermone dixit quod vidisset Bullam Apostolâ—â—am in qua concessae fuissent indulgentiae unius anni of 40. diâ—rum flectenti genua ad nomen Domini Iesu. Item Dominus Urbanus Papa quartus omnibus vere confessis et contritis dedit 30. dies indulgentiarum Ad quod Johannes 22. Sermonem ad populum faciens Avinione adjecit dies totidem Et â—ic sunt 60. dies totiens quotiens quis devote dixerit not genua flexerit unto Iesus Christus in fine salutationis angelicae He immediately subjoyns Item Clemens 5. in Concilio Viennensi dedit etiam unum annum Indulgentiarum de Sancto Evangelio In principio â—rat verbum c. quicunque legerit vel audierit post benedictionem in Missa in memoriam gratiarum actionem Dominicae incarnationis a qua fluxit fontaliter salâ—â— humani generis Et quicunque in fine cum dicitur Et verbum caro factum est Geniculaverit crucemque cum osculo fecerit habet 40. dies Indulgentiarum sic de hoc Evanâ—elio habentur Indulgentiae unius anni 40. dierum Ideâ—â—â— Symbolo Niceno cum in Missa legitur vel auditur Et homo factus est Ex his haâ—etur quantum reprehendendi sunt qui auditâ— Missa vix expectant Sacerdotis Bâ—nedictionem Non curantes hujusmodi Indulgentias nam et Laici videntes Sacerdotes genua flectere sâ—militer facere deberent et per hoc se reddere participes illarum Indulgentiarum Here we have the full true Pedigree and Progresse of bowing at the recital of the name of Jesus other sentences of Scripture especially in the Celebration of the Masse and the several Indulgences granted by Successive Popes to induce the people to the practise of these genu-flections which yet he complains many then neglected not caring for these large Popes Indulgencies purchased at so cheap a rate as the bare bowing of their heads or knees as aforesaid Not long after this about the year of Christ 1500. or sooner the Popes with some Popish Prelaâ—es Priests and Monks when their Indulgencies would not prevail so much as they expected to draw the people to these genu-flections and induce them to a more constant universal adoration of and bowing to the name of Jesus compiled a particular
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-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