the name above every name in this text is the name of GOD interpreting he gave him a name above every name in this manner He made and manifested him by his Resurrecâ—ion to be God as well as man But thiâ— though a real truth in it self yet in the strict literal sence as I take it cannot be the name because Christ was God from all Eternity and both God and man from his womb not resurrection and his Human nature cannot be properly callâ—d God nor honouâ—ed with that name but as conjoyned with his Divine in one person Now the name which this text speaks of was a name principally given to him in respect of his Humane nature which alone was humbled and highly exalted not his Divine it being uncapable of Humiliation or Exaltation and that not from Eternity but from the time of his Resurrection as the words wherefore God hath highly â—xalted him given him a name above every name c import God therefore cannot properly be this name but rather Lord which suits with both hiâ— natureâ— he being supreme Lord and Judge of all both as he is God and man and made so especially from the time of his Resurrection and Ascention into Heaven and his Session at his Fathers â—wn right hand untill his Enemies be made his Foot-stool as the fore-cited and subsequent Scriptures evidence Other Fathers and Expositors interpret this name to be his name of the natural begotten Son of God a name above all names given to Men or Angels Heb. 1.4 5. Now Christ being mightily declared to be the Son of God by hiâ— Resurrection from the dead Rom. 1.4 and this name being more excellent then any of Men or Angels Some probably from thence inferre the Son of God to be this name he being so in regard of both natures But this though a truth cannot so properly as some conceive be the name here intended it being given to Christ from all Eternity Iohn 1.12 compared with Heb 1.4 5 10. And likewise declaratively given to him at his Baptism when there came a voice from Heaven saying This is my beloved Son in whom I am well pleased Mat. 3 17. not after his Resurrection as the name this text doth speak of was This name then is rather Lord oâ— that Soveraign Lordship Dominion Kingdom which the Son of God in râ—spect of his Humanâ— nature obtained by his Resurrection and the advancing of it to sit down on the right hand of the Majestie on high as supreme Lord and heir of all things Heb. 1.2 3 8 13. Col. 1.15 16 17 18. Som 5 or 6 Antients only there are of many hundreds who directly not secondarily or by way of allusion only as others do make the name Iesus the name above every name in this text their reason is because the words are that In the name of Iesus every knee shall bow But this is a sencelesse reason for the words are not that In the individual name Jesus every knee should bow which in truth had been a particular designation of it to have been the name but that In the name OF Iesus as all translate it every knee should bow which words OF Iesus are a designation only of his Person not of this his name Now Jesus hath many names in Scripture as Emanuell Son of God Christ Messias Lord Lamb of God King of Kings Lord of Lords Mediator Head of the Church Saviour God and the like every one of which is the name of Iesus representing the person of Jesus to us though they are not the word nor name Iesuâ— so that these words resolve not Jesus to be the name above every name in which every knee should bow but rather sends us to inquire what name of Jesus it is in which all knees must bow Now that the name Jesus cannot be the name intended in this text is undeniable for these thâ—ee reasons First Because this name was given to our Saviour by the Angel before he was conceived in the womb and was imposed on him at his Circumcision by those who Circumcised him whereas the name above every name in this text of the Philippians was given to Christ after his Passion Resurrection and Ascension Phil. 2.9.10 Secondly Because Every knee of things in Heaven Earth and under the Earth must bow in this name intended in this text but this they cannot do in the name Iesus for Iesus is signifieth nothing else but a Saviour and Christ being no Saâ—iour at all to Angels Devils or Damned persons it is not possible that they should bow unto him as to their Iesus or Saviour Now though he be no Jesus nor Saviour to any such as these yet he is their Soveraign Lord and Iudge he being the Lord the Iudge of all Angels Devils and Damned Reprobates as well as of the Elect to whom alone he is a Saviour â— Jesus and they all shall both call him their Lord and submit unto him and his final judgement as their Lord at the last day Seeing therfore every knee of things in Heaven Earth and under the Earth cannot bow to Christ as their Jesus because he is not a Jesus or Saviour to them all but only as to their Lord to whom they must shall and will all individually and joyntly submit he being equally a Lord to all and since every tongue shall confess not that Christ is their Iesus but that Iesus Christ is their Lord to the glory of God the Father the name Iesus cannot the name Lord only must be the name above every name here meant in which every knee shall bow Thirdly Because the name in which every knee must bow must be and is a name above every name as the text witnesseth But this name Jesus is not a name above every name it being the name of his humiliation imâ—osed on his humane Person only at his Circumcision not at his Exaltation after his Passion a name which gives him Dominion over his redeemed people only not over Angels Devils or damned persons to whom he is not a Saviour a name rather of love grace mercy then of Soveraign Dominion and Power Therefore it cannot be the name above every name to which all knees must and shall bow mentioned in this text but his name Lord alone coupled with his Soveraign Divine power and Dominion over All Angels Devils Men and Creatures whatsoever From all which I argue thus If the name above every name in which every knee must bow be not the name Jesus but Lord and the supreme Lordship power and Dominion of Christ over all then there is no ground nor colour in this text for any bowing cringing or cappiâ—g at the naming of Jesus when ever recited in the Church or elsewhere But the name above every name in which every knee must bow mentioned in this text is not the name Jesus but Lord and the supreme Lordship Power and Dominion of Christ over all as I have undenyably
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
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
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
hath 〈◊〉 his Name when he ascended into heaven to shew forth his death till he come This seems to be his meaning by his precedent words His name he hath left behind to us that we may shew by our reverence and respect to It how much we esteem him But to take them in the favourablest sense they import That kneeling at or to the consecrated Elements of Christs body and bloud in the act of receiving them in the Lords Supper is a duty prescribed by or necessarily inferred from this Text of Philâ— 2.9 10. as well as bowing at and to the name of Jesus which some Great Rabbies have thence concluded with more confidence then judgement For as there is not one syllable in the whole Text Chapter or Epistle relating to or intended of the Lords Supper and so not of kneeling bowing at or to the sacred Mysteries in it So doubtlesse things in heaven and thingâ— under the earth did never yet receive or eat the holy Sacrament much lesse adore or kneel thereat or thereto Neither can this Text in any probability enjoyn the Posture of kneeling at the Lords Supper upon these considerations following 1. It is most apparent that Jesus Christ himself instituted his last Supper and adminiâ—tred the consecrated bread and wine to all his Disciples as they sate at the Table immediately after the Pascal Supper ended in a Sitting not Knéeling Posture as all the Evangelistâ—â—hus joyntly attest Mat. 26.20 c. Mar. 14.18 c. Luke 14 22. c. Iohn 13.12 c. When the â—ven was câ—mâ— Hâ— sate down with the Twelve as Matthew records it He sate down and the Twelve Apâ—stles with him So Lukeâ— And as They Sate and did eat afterward Iesus took â—read c So Mark And said Take â—at this iâ— my body c. Comparâ—d with Luke 22.27 Whether is grâ—ater He that siâ—teth at Meat or he that serveth Is not â—e that Sitteth at Mâ—at but I am among you as he that serveth spoken by Christ to the Apostles at and while they sate receiving the Lords Supper or applyed by this Evangelist to that Season And with Luke 24.30 whâ—ch some Protestants and most Papists apply to this Sacrament after Christs Resurrectiâ—n And it came to passe as he sate at meat with them He took Bread and blessed it and brake and gave to tâ—em Therefore Christ instituted and the Apostâ—es received the Sacrament sitting without all dispute 2ly It was the constant usage and custome of the Jewish Nation yea the practise of Christ his Apostles to Sit at all their Civil and Sacred Feâ—sts Suppers Sacrifices Râ—pasts as is most evident by all these ensuing Texts most express in point Gen. 27.19 c 37.25 c 43.33 Exod. 16 3. â—ev 32.6 Judg. 19.6 1 Sam. 9.22 c. 16.11 c. 19â—5 24 25 34. c. 20 24 Ruth 2.14 1 Kings 10.4 5. c. 13.19 20. c. 15.35 2 Chron. 9.4 Ps. 26 4â— 5. Prov. 23. 1 Cant. 1.12 Ezech 44.3 Mich. 4.4 Neh. 8â— 7. Esther 3.15 c. 7.7 c. Mat. 14.19 20. c. 15 35. c. 26.6 7. Lu. 14.7 8 9 10. c. 17.7 8. c. 7.36 37 c. 9.14 Marke 2.15 16. c. 13.3 4. c. 6.39 c. John 6.10 11 c. c. 12.1 2. Actâ— 10.41 Mar. 8.6 c. 6. 21 22 26. 1 Cor. 8.10 c. 10.9 Lu. 22.14 27 30. Therefore no doubt they all â—sed this Geâ—turâ— of Siâ—ting not kneeling at the eating and drinking the sacred Mysteries of the Lords Supper as well as of the Passeover a Type only of the Lords Supper whicâ— the Jewes alwâ—ies received Sitting after tâ—eir deliverance â—rom the Aeâ—yptian bondage though moâ—t conjecture they did eat it Stâ—nding in Aegypt when firâ—â— inâ—tituted though the Text doth not express it as is proved at large by learned Francis Tremelius on Mat. c. 26.20 Gulielm Stuckiâ—â— Antiqu. Conv. l. 2. c. 34. and others against the error of Chrysostom â—heophilact and others who thought the Jewes and our Saviour Chriâ—t with his Disciples did eat it standing not sitting 4ly The Jews and people of God yea Heathens too in their Solemn publick and private Fasts Prayers Sacrifices Devotions usually SATE not Kneeled down before the Lord and his Prophets witnesse Judg. 20.26 1 Sam. 1.9 2 Sam. 7.18 1 Chron. 17.16 Ezra 9.4 Neh. 1.4 Ps. 137.1 Gen. 31.10 1. Kings 19.4 Isay 52.2 c. 3.26 c. 47.1 5 8. Job 2.8 12. Num. 2.10 Ezech. 14.12 c. 20.12 c. 26.16 c. 33.31 Mich. 7.8 Zech. 4.8 Lu. 1.79 Lu. 10.13 c. 8.35 Mat. 27.61 Deut. 33 3â— 1 Cor 14 30. Jam. 2.3 Yea we read that Christ usually SATE when he instructed the people Mat. 13.1 2â— c. 26.55 he said I sate daily with you teaching in the Temple yea he SITS now at his Fathers own right hand in heauen making intercession for uâ— Col 3.1 Ps. 110.1 Rom. 8.34 Hebr. 1.3 c. 10.12 Therefore it is more than probable from this consideration that Christ and his Apostle SATE nor kneeled at the Lords Supper this gesture of Sitting being a gesture of humility as St. Augustine defines as well as Kneeling and more frequently used in daies duties of fasting and humiliation than any other posture aâ— the premised Scriptures evidence or than falling down upon the knees to pray on such daies as these of which we find one onely President in Scripture Ezra 9.5 and that after long sitting down astonied v. 3 4. which sufficiently refutes the error of those who repute Kneeling the fittest humblest gesture both in Prayer and receiving the Sacraments though they use it not in the Act of Baptizing 4ly That Chrysostom Theophilact Calvin Camerarius Beza and others on Mat. 26.20 Mar. 14.18 c Lu 22.14 are of opinion that Christ and his Apostles did eat the Pascal Supper standing which being ended Deinde recumbentes recumbentibus tradidit suum Sacramentum Primum enim perfecit significatum deinde verum perfecit recubuisse proprium Pascha traditurus Peracto selenni Pascharitu ut caenaret râ—cubuisse interpretor learned Gulielmus Stuckius Antiqu. Convivinalium l. 2. c. 24. De more Sedendi ad Mensam de sedibus atque sellis proves at large that it was the general custom of the Iews as likewise of the Grecians Romans and most other Nations in their Civil and Sacred Feasts to sup and eat SITTING and that Christ and his Disciples did institute and eat the Lords Supper Sitting which Buxdorfius and Antonius Walaeus Commentarie on Mat. 26.20 prove at large to whom I refer the Readers for fuller satisfaction 5ly This truth of our Saviours and his Apostles Sitting at the Lords Supper That Christ administred and his Disciples received the Lords Supper Sitting is so apparent that the Papists themselves who as most affirm introduced Kneeling at the Lords Supper to adore the Consecrated Elements and that the Priests might with more ease put the Bread into the Receivers mouths which themselves must not touch nor handle in most of their Mass-books Mâ—ssals
Bâ—eviaries Howers and other Books of Devotion picture our Saviour in their Masses and Festivall De Caena Domini sitting with his 12. Disciples round about a Table administring the Lords Supper to them SITTING not Kneeling And they have also compiled sundry Hymns and Anthems expressing this their posture of Sitting at the Lords Supper viz Rex Sedet in Caena turba cinctus Duodena Se tenet in manibus se cibat ipse cibus c And In supremae nocte caenae recumbens cum Fratribus Cibus turbae duodenae se dat suis manibus And some of their Schoolmen debate at large Whether his Body there present under the Elements after Consecration as they hold be not now SITTING not lying on the Altar because he first instituted it SITTING as they unanimously grant and is now SITTING at Gods right hand in heaven 6ly All foreign Protestant Divines and Commentators I have seen on the Evangelists joyntly grant and assert that Chist instituted and his Apostles received the Lords Supper sitting and our own Martyrs Writers both used and writ for the use continuance and revival of this gesture of Sitting as Mr. William Tyndal Thomas Beacon in their Workes printed cum Privilegio long before Mr. Cartwright and others raised this Contâ—oveâ—sie and Mr. Hooker Bp. Morton Dr. Iohn burges with others who have writ in defence of kneeling at the Sacrament acknowledge it for a truth Whence Dr. Boyes a Dean of Canterbury in his Pestil on St. Stephens day thus argues for the change of this posture used by Christ his Apostles Concerniâ—g Kneeling at the Lords Supper If the Church have power and authority â—o change the time commanding us to receive the Communion in the morning whereas Chirsts was in the night to change the place whereas Christ ordained it in a Private house we communicate in a Temple To change the Number and quality of the Persons delivering the Sacrament unto more than twelve and to Women as well as Men I see no reason but it hath authority to change the Gesture The Time was altered because for this Sacrifice the Morning is the most fit time the Place was altered because the Church was the most fit place The Gesture was altered also being a matter not of the Sacraments essence but of outward Order only because Kneeling is the most fit gesture for Protestants especially who deny the gross real presence and hold the Lords Supper an Eucharist or thanksgiving unto God for the redemption of the World by the death of his Son giving of thanks is a part of Prayer and in Prayer no gesture so fit as Kneeling So that by this Doctors confession Christ his Apostles and the Primitive Christians used the gesture of Sitting not Kneeling at the holy Mysteries till the Church by her own Authority in after ages changed it into Kneeling I wonder therefore much at Mr. Thomas Paybody hiâ— bold assertion in his Iust Apology for the gesture of Kneeling in the Act of receiving the Lords Supper London 1629. part 2. p. 49. I do avow that it is impossible to demonstrate so as the Consciâ—nce may infallibly build thereupon that either Christ or his Apostles Sate in the Eucharistical Supper and at a Great Doctors assertion that they kneeled at it and received only the Paschal Supper Sitting when all the premised Scriptures Authors and sundry more resolve the contrary What Church it was that changed this Gesture and when how or for what cause she did it Dr. Boyes defines not But learned Thomas Beacon Prebend of Canterbury long before he was Dean in his Catechism printed cum Privilegio with his Works London 1563. dedicated â—o all the Archbps. Bpâ— of England and applauded with some of their Panygerick Verses in commendation of his Piety and Learning gives us this account thereof of these Gestures of Kneeling Sitting Albeit I know confess that Gestures themselves be indifferent yet I could wish all such Gestuâ—es to be avoided as have outwardly any appearance of evil according to this saying of St. Paul Abstain from all evil appearance And forasmuch as Kneeling hath been long used in the Church of Christ at the receiving of the Sacrament thorow the doctrin of the Papists although of it self it be indifferent yet I could wish it were taken away by Authority of the Higher Powers Why so for it hath an appearance of evil When the Papists had made of the Sacramental Bread and Wine a God and had taught and commanded the People to worship it as God than gave they commandement streightwaies that all the People should with all Reverence Knâ—el unto it Worship and Henoâ—r it And by this means the Gesture of Kneeling crept in and is yet used in the Church of the Papists to declare That they Worship the Sacrament as their LORD GOD and SAUIOUR But I would wish with all my heart that either their Kneeling at the Sacrament were taken away or else that the People were taught that that outward Reverence was not given to the Sacrament or outward sign but to Christ which is represented by the Sacrament But the most certain and sure way is utterly to cease from Kneeling that there may outwardly appear no appearance of evil according to the commandement of St. Paul lest the Enemies by the continuance of Kneeling should be confirmed in their Error and the Weaklings offended and plucked back from the truth of the Gospel Kneeling with the knowledge of godly honour is due unto none but God alone Therefore when Sathan commanded our Saviour Christ to kneel down before him and worship him he answered It is written thou shalt worship the Lord thy God As concerning Sitting at the Lords Table which is also used in certain reformed Churches if it were received by Publick authority and common consent and might conveniently be used in our Churches I could allow that Gesture best For as it is not to be doubted but that Christ and his Disciples Sate at the Table where Christ delivered unto them the Sacrament of his Body and Blood which use was also observed in the Primitive Church a long time after so likewise is it most comely that we Christians follow the Example of our Master Christ and of his Disciples nothing can be unreverently done that is done after the example of Christ and of his Apostles We come together to eat and drink the holy mysteries of the body and blood of Christ we have a Table set before us is it not meet and convenient that we sit at our Table The Table being prepared who standeth or kneeleth at his meat Yea rather who sitteth not down When Câ—rist fed the people he bade them not kneeâ— nor stand upon their feet but he commanded them to sit down which kind of gesture is most meet when we assemble to eat and drink which thing we do at the Lords Table Neither doth the â—itting of
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
Sacrificium unum plenum tunc offert in Ecclesia Deo Patâ—i â—i â—ic incipiat offerre secundum quod ipsum Christum videat obtulisse Caeterum omnis Reâ—igionis et veritatis Disciplina subâ—ertifur nisi id quod spiritualiâ—er praeceptum fideliter reservetur Religioni igitur nostâ—ae congruit timori ipsi loco atque officio Sacerdotii nostri in Dominico calice miscendo offerendo custodire traditionis Dominicae veritatem et quod prius apud quosdam videtur erâ—atum Domino monente corrigere ut cum in claritate â—ua majestate coeleâ—ti venire caeperit inveniat nos tenere quod monnit observare quod docuit facere quod fecit The non-observance whereof hath transformed the Lords Supper it self instituted by Christ as â— badge and prime instrument of Christian Peace Vnity Communion Amity amongst all Professors of Christianity as St. Augustine Gulielmuâ— Stuckius otherâ— prove at large from whence it was called PEACE it sâ—lf in the Primitive Church and sent by Members of one distinct Church to anâ—ther as a token of Peace and Christian communion is now become the greatest Subject of Seism Contention Discord and Persecution too so as we may well take up that lamentation of v Stuckius as well in relation to our own as most Churches of Châ—istendom Quam verâ— dolendum eâ—â— perditis hisce nostris temporibus atque moribuâ— sacrosaâ—ctum salutare illud convivium mutuae illiuâ— nostrâ— cum Christo pariter nobiscum invicem Communionis Sacramentum tot tantarum rixarum contentionum inimicitiarumque acerbussimarum inter Christianos seminarium extitisse by reason of human Inventions Traditions Ceremonies Innovations superadded thereunto by the pretended power and custome of the Church which in matters of Divine Worship and this Sacrament ought with St. Paul to deliver and prescribe nothing to the People but what they received from the Lord and to say with him Be ye followers of me as I also am of Christ and walk in love as Christ also hath loved us The best and only means to silence all Controversies prevent all Scismes and establish Unity and Unanimity in our Church which God granâ— we may all henceforth cordially pursue Amen Tertulliani Apologâ—ticus adversuâ— Gâ—â—tes c. 24. Videte ne hoc ad Irreligiositatis Elogium concurrâ—t â—â—imere Libertatem Religionis interdicere optionem Divinitatis ut non liceâ—t mihi colere quem velim Nâ—mâ— se ab invito coli vellet ne homo quidem The first serious and sober Inquiry concerning Bowing at the name of IESUS SECTION 1. Whether bowing at every Pronunciation of the name Jesus be a Duty commanded or Ceremony warranted by Philip. 2. v. 9 10 11 THe bowing of the Knee head and capping at every recital of the name of Iesus is grounded by all its patriots on the text aforesaid Wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Iesus Christ is Lord to or in the glory of God the Father But this Text if rightly read and understood gives no colour at all to this pâ—etended Duty or Ceremony To make this apparent I shall fiâ—st clear the Text from a gross mistranslation of it purposely made to countenance this Ceremony First therefore take notice that the word At is â—oisted into the Text instead of In the true translation and reading thereof being â—hat In not At the name of Iâ—sus every Knee should bow c. the Greek Original Text in all Copies and Greek Fathers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Latine or Greek Fathers translated into Latine with all Latine Translations whatsoever except Beza and Castalio all Latine Commentators Expositors whether Papists or Protestants those only who follow Beza and Castalio their Translations excepted being but three or four render it In nomine Iesu where ever they recite this Text not Ad or Apud Nomen True it is that Beza and Castalio and they onely render it Ad nomen that To not At the name of Iesus every Knee should bow But then they also interpret this Name to be nothing else but Christs Soveraign Power and Dominion not his Name Iesus All others read it In Nomine Iesu Neither is there any one Author Expositor or Translator extant besides these and their few followers that â—ead it Ad Nomeâ— as all Schollers must acknowledge The antient Manuscript English translations of which I have seen divers Copies sorts the several old printed English translations of Mr. William Tindall Mr. Miles Coverdale Thomas Matthew The Bishops Bible set forth at first by Matthew Parker Archbishop of Canterbury since revised and published by the Bishops Anno 1595. The Epistles and Gospels in Latine and English printed at Paris 1558 Erasmus his antient English Paraphrase commanded to be had in all Churches by Queen Elizabeths Injunctions and the Canons of 1571. Dr. Fulk and Mr. Cartwright in their answers to the Rhemish Testament All of these render this Text In not At the Name Iesus c. So do all our antient English Writers who recite it as Bishop Latimer Bishop Hooper Bishop Ridley Bishop Alleâ— Bishop Tonstall Tho Beacon Tho Palfryman Iohn Veron Mr. Fox Mr. Nowell Lancelot Ridley with a world of others who read it In the Name c. and the Common-prayer-books both of King Edw. 6. Queen Elizabeth King Iames and King Charles ratified by several Acts of Parliament in the Epistle on the Sunday next before Easter untill the year 1629. all read it In the Name of Iesus which Mr. Iohn Cozens a great Patriot of this Ceremonious bowing well considering and knowing it gave a fatal blow to this bowing at the Name of Iesus I know not by what Authority caused the Common-prayer-books to be corrected in truth corrupted perverted in this particular changeing In into At the name by means whereof most if not all our Common-prayer-books printed â—ince the year 1629. render it At the Name whereas all before that year read it most truly In the Name according to the Originall I must confess that the English Geneva Bible Anno 1570. which King Iames affirmed to be the worst Translation of all others and was never read publickly in our Churches renders it At the Name which grew from the mis-englishing of Mr. Beza his Ad Nomen which in truth signifies To not At the Name if duly Englished Neither can our Bowers at the Name Iesus take much advantage hence if Mr. Beza be rightly translated because they all confess that they do not bow to the Name but Person of Jesus only at the recital of this Name True it is the last English translation made by King Iames special appointment reads it At the Name contrary to the Book of
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
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
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
Vniversity of Cambridge hath thus brâ—nded the bowing at the name Jesus as it is deduced from this text for an absurd ridiculous Iesuitical non sequitâ—r and that Religion which is built upon such strange consequences false and unsound I wonder much that any of our Leaâ—ned Prelates Ministers and better sort of people should be so over-seen and blinded through cuâ—tom usage and inconsideration as thence to deduce and defend the like Popish consequence aâ—d to presse this Ceremony of bowing with such earnestnesse and zeal as now a dayes they do as if all Devotion and Religion consisted in its use when as they should â—ather detest the Mountebank cozening tricks and devices of Sorbonists and other Popish persons thus decryed by our own and other Learned Protestant Writers then favour those amongst us who to maintain the credit of this Ceremony of bowing at the name of Jesus dare ofâ—er violence to the very text it self and our Common-Prayer-book by changing IN into AT the Name c. which corrupts both the English words and sense of the text as I have clearly evidenced of purpose to delude poor simple people to draw them on to errour or Popish superstition and interpreting the name above every name to be the name Jesus in which every knee shall bow whereas in truth it is the name LORD the supreme Power and Dominion of Christ as our own Common-Prayer-book in the Thanksgiving after the Communion administred thus expounds it Glory be to God on high c. O Lord God Son of the Father thou that sittest at the right hand of the Father have mercy upon us For thou only art the Lord thou only O Christ with the Holy Ghost art most high in the glory of God the Father Having thus surveyed and cleared the words and truâ— meaning of this perverted text I shall only desire you to observe these 4 things in it First that it is rather a prophesie of a bowing that shall be given to Christ as Lord at the last day as all Orthodox Expositors accord than a precept prescribing any such bowing to Christ for the present as is undeniable by comparing it with Isaiah 45.23 Rom. 14 9 to 14. Rev. 5.10 to 14. Iude 14.15 chap. 3.14 15 2 Thes. 1.6 to 11. Secondly that the bowing of the knee here mentioned is not spoken of as a distinct act of some particular persons only in the Church and that oft reiterated at every sound of the Name Jesus but of one joynt habitual or actuall universall bowing of every knee of things in Heaven Earth and under the Earth Isaiah 45.23 Rom. 14.9 to 13. Rev. 5.9 to 14. Thirdly that this bowing of the knee in the Text is coupled with the Confâ—ssion of the Tongue so that when ever the knee thus bowes in the Church every tongue also ought to confesse at the same time that Iesus Christ is Lord in the glory of God the Father So that if any will hence necessarily inferre an actual bowing of eveâ—y knee in the Church at every naming of Jesus they must likewise every time they bow their knees at or to this name confesse cry out aloud with their tongues and voyce That Iesus Christ is Lord to or in the glory of God the Father Which what a confusion disturbance distraction in mens attentions devotions it would breed in the Church as their frequent bowings do now at the name Jesus above 20. times in one day one Chapter yea twice or thrice in one verses reading sometimes and that just as the name Jesus is uttered before the following words recited or the sense or person understood whence some have bowed to Ioshua Iustus and Bar-Iesus too when Act. 7.45 Heb. 4.9 Col. 4.11 Acts 13.6 have been read instead of Jesus Christ the Lord all men of common sence may conjecture Fourthly that every knee should bow in this text is not in the active but passive tence whence Miles Coverdale and others translate it Vt omne genu flectatur that in the name of Jesus every knee be bowed whether they will or not Devils damned souls and wicked men being unwilling to submit to Christ as their Soveraign Lord and subjected to him even against their wiâ—ls Psal. 110.5 6 1 Cor. 15.24 25. Luke 14.27 Heb. 2.8 Eph. 1.22 Therefore this bowing can be no religious duty or worship Every of which conâ—iderations will sufficiently evidence this bowing at the name of Jesus to be no duty of the text If all thiâ— be not sufficient to satisfie our Bowers at every recital of the Name Jesuâ— both concerning the true â—eading and meaning of this text but that the woâ—ds must still be reâ—d At the Name c. This name at which they bow must be the Namâ— Jesus only and this bowing at or to it a duty enjoyned by this Text tâ—ough no Father nor Orthodox Protestant Writer I have seen ever esteemed it so before Bishop Andrews I shall then demand of them but these questions First why they bow not at the sight of the Name Jesus when they behold it in a Bible Book Window Hangingâ— Wall Medal Pulpit-Cloth Cross or the like as well as at the sound or hearing of it since this Text confines it not to the hearing or sound aloâ—e and at the Name may be as aptly interpreted at the sight as at the sound of the Name which is every way as venerable comfortable majestical sweet and as worthie cap knee when we behold the Characters of it written printed painted carved engraven or embroydered â—s when we hear the sound of it uttered or pronounced as the Rhemists Alphonsus Salmeron and Cornelius a Lapide two Jesuites together with Molanus and Carolus Stengelius a Benedict in Freer conclude from Phil. 2.10 in their passages hereafter cited Let them therefore henceforth learn to bow at the sight as well as at the sound of the name Jesus or else give over their bowing when they hear it because they forbear to bow to it when they see it Secondly if bowing at the hearing of the name of Jesus be a duty of this text why then do they not bow to it in all placeâ— at all times alike in the streets fields house closet as the Papists do to their Crucifixes Crosses Images Hostia as well as in the Church when they hear men curse or â—wear by this sacred name when theâ—e is most cause to honour it by bowing to or at it because it is then most dishonoured profaned as well as when they hear the Minister read or utter it in Divine service Homilies or Sermons Why bow they not every time they hear it as well as sometimes onely it being alike sacred venerable at all times in all places and representing Jesus his person to our minds a like This text restraining it in their sence no more to the Church than to any other place no more to one mans uttring of it then anothers no more to the sound then sight of it Thirdly
a Saviour but they adde more comfort which is Christ the Lord. Thereby preferring this Jesus before all that ever were so called by a title of his Office The like we read in Matthew Of whom is born Iesus which is called Christ In Iohn we read of a dissention c. Not whether he were Iesus or no but whether he were Christ knowing the greater moment to be in that Aâ—ain A Lâ—w was made to excommunicate whosoever confessed him to be Christ not against calling him by the name Iesus In the same place you see the poor man which had received sight to fall down and worship when he heard the title of the Son of God and not doing it before in that sort though he knew his name to be Iesus In the 10th of Iohn they would have stoned him for sâ—ying he was the Son of God and called it Blasphemy but they did not so for the name of Iesus Iâ— Luke they demanded of him Art thou the very Christ not Act thou Iesus for so they called him without offencâ— and when they heard his Answer they rent their Clothes thereby declaring how far greater it was to be Christ then to have the literal name of Iesus All which places with many more ought truly to teach and perswade our souls to look for his Office that hath his name which is so comfortable and not to be Children playing with Letters and Syllables and adoring Titles with honour that is due to the Person as those fond men do salving all the matter with a foolish distinction of concomitancy by which all Idolatry may be as well excused Thus thiâ— Learned pious Bishop of our Church expresly against Bishop Andrews and others fancies since If this Bishop seem singular in this case I shall adde another Prelate to second him even that Famous Learned Divine William Alley Bishop of Exeter Divinity Lecturer at Pauls in the first year of Queen Elizabeth who in his Poor Mans Library Tom. 2. Miscelanea Praelectionis 3 4. London Cum graâ—ia pâ—ivilegio Regiae Majestatis 1571. fol. 42 43 88 103 104 writes thuâ— God the Father gave unâ—o Curâ—â—â—ot only the glory of his body but also the glory oâ— his name Aâ— it is written by Paul Philippians 2.9 10. He gave him a name which is above all nameâ—â—â—hat In so be twice renders it not Aâ— the name of Jesus every knee should bow both of thinâ—s in Heaven of things in Earth and of things under â—hâ— Earthâ— These words writes he answering the Papisâ—s objâ—cting it for proof of their imaginary Purgatory are not to be understood of the worshipping of God â—or this worship standeth not in this that the knâ—e should be bowed â—ut doth spâ—cially require the spiritual effects and motions of the mind Paul there speaketh of the great Authority and power which is committed and given to Chriâ—t by which power every creature of Heaven Earth and Hell is made subject unto him even the Devil himself with all the wicked and damned spiritâ— will they nill they are delivered under his feet and the words which go before shew this sufficiently for it is said God gave him a name that is above all nameâ— that all knees should bow In that Name Wâ—ich words if ye will apply unto the Divine Worship as though they which worship God be in Purgatory Then must you grant also that the Devil and all the damned spirits do worship Christ Nomen name in this place is taken for dignity and honour and so it is used almost in all tongues especially in the Scriptures it is a familiar speech Paul therefore by this word Name signifieth high and great power to be given unto Christ and Christ to be set in chiefest degree of honour that there may no dignity be found like either in Heaven or in Earth It is to be wondred of some which do coactly restrain this sentence of Paul to the two Syllables of this name Jesus Paul speaketh of the whole Majesty of Christ For they which do consider and have no further respect but only to the two Syllables of the name do like as one would discusse and find out by this word Alexander the great prowesse of the name which Alexander gat him But I pray you how much more foolish are the Sorbonists which gather by this place of Paul that the knee is to be bowed as often as this name Iesus is pronounced As though this word were a word which hath in the very sound all the power included But Paul speaketh here of the honour which is to be given to the Son of God and to his Majesty and not to the Syllables either sounded or written And in this behalf how much I pray you did the pelâ—ing Pardoners deceive the people in selling this name in Golden or Painted Papers as though they might obtain either remission of sins or else the favour of God thereby Thus much Bishop Alley To him I shall annex that late Learned Reverend Divine Dr. Henry Airay Provost of Queens Colledge in Oxford who upon this Text of the Philippians writes thus And hath given him a name c. Where we are not to undeâ—stand that God gave unto Christ after his Resurrection any new name which he had not before for as before so after and as after so before he was and is called the wisdome of God the power of God the true light of the world faithfull and true holy and just the Apostle and High Priest of our profession a Priest for ever after the order of Melchizadech the Saviour of the world the Prince of Peace the Mediator of the New Testament the head of the Church the Lord of Glory Iesus Christ the Son of the Father the Son of God and God neither had he any name after his Resurrection which he had not before But by a name is to be understood in this place glory and honour and Majesty and Dominion over all things created as the same word is elsewhere used Ephes. 1.21 So that when it is said God hath given him a name above every name the meaning is That God having raised up Christ Jesus from the dead hath so highly exalted him in the Heavenly places that he hath given him all power both in Heaven and Earth all Dominion ovâ—r all Creatures whatsoever and the same glory which he had with him from the beginning so that now he raigneth and ruleth with himâ— King over all and blâ—ssed for ever which he there proves and parallels with Heb. 2.9 Ephes. 1.20 21 Iohn 17.5 Mat. 28.18 And then concludes thus To knit up all in a word Christ God and Man after his Resurrection was Crowned with glory and honour even such as plainly shewed him to be God there to rule and raign as Soveraign Lord and King till he come in the Clouds to judge both quick and dead After which he proceeds in these words Where
was long bâ—â—ore râ—asâ—nably introduced and Sitting prohibited only by the Authority of the Church in such sort and â—or such reasons as are already mentioned in this Council of Constance may not produce any further Innovations in our Sacraments Administration and Doctâ—ine too by degrees and engender Nâ—w Schismes â—ontâ—ntions Disturbances Excommunications Prâ—secutioâ—s Persâ—cutions of câ—nscientious godly Ministers and Lâ—yickâ— to the great interruption of our Churches and Kingdomes peace the total frustration of his Majesties most Gracious Declarations and Intentions towards all hiâ— loving Subjects to their general discontent The prevention wherof out of mere duty loyalty service to his Majesty unfeigned desire of our Churches future Unity Prosperity by just Dispensations Indulgencies to all his Majesties consciencious Loyal Subjects according to his real and royal Intentions in this particular hath made me more copious in this just Apology for Sitting without passing any over-rigid Censure upon Kneeling as utterly unlawfull in the Act of Receiving or on those who practise it in ouâ— Churches out of piety humility and true Christian devotion Moderata durant Let our Prelates Churches Parliaments moderation therefore in these Particulars of Sitâ—ing Kneeling and Bowing at the Name of Iesus be known unto all men and exercised towards each other for the Lord iâ— at hand I shall close up this Discourse with the Evangelical Precept Expostulation and advise of God himself and his Apostle St. Paul to the Church Saints of Rome it self and throughout the World in a like case Ro 14 3 c. Let not him that eateth the Lords Supper kneeling despise him that eateth not kneeling nor him that eateth not sitting oâ— standing but kneeling judge him that eateth sitting for God hath received him Who art thou that judgest another mans Servant to his own Master he standeth or falleth sitteth or kneeleth He that â—aâ—eth sitting or standing eateth to the Lord for he giveth God thanks and he that eateth not sitting or standing but kneeling to the Lord he eateth not so and giveth God thanks Why dost thou judge thy Brother or why dost thou set at nought thy Brother who receiveth sitting standing or kneeling We shall alâ— stand before the Iudgement seat of Christ Let us not therefore judge or censure one another in these indiffâ—rent Gestures any more but judge this rather that no man put a stumbling block or an occasion to fall in his Brothers way Let us therefore follow aâ—ter things that make for Pâ—ace and things whereby we may edifie not crucifie grieve destroy excommunicate or discontent each other Destroy not him with thy meat or thy gesture at it for whom Christ died All things indeed are purâ— but it is ill for that man who eateth with offence or to impose any Gesture whereby thy Brother stumbleth or is offâ—ndâ—d or made weak Happy iâ— he that condemneth not himself in that which he alloweth for whatsoever iâ— not of Faith is Sin to him that doth it But to leave this Collateral Discourse of Kneeling at the Sacrament which some would enforce from this Text and return to Bishop Andrews passages concernâ—ng Bowing AT and TO the Name of Iesus as a duty of the Text. I shall desire the Readers to take notice of these Mistakes and Errors as I humbly conceive them not onely couched but cleaâ—â—y â—xprâ—ssed in them His first Error is this That the name Iesus is the name above every name intended in this Text which Fathers and modern Expâ—sitors gainsay His Second That the name Iesus is above all names whatsoever yea above the name of God His Third That this name Iesus is one of Gods own names and the chiefest name of God His Fourth That this Text enjoynes men to bow TO not in or at this very name Iesus and to this name only His Fifth That our Saviour hath left this his name behind him now his Person is ascended into Heaven to this very end that we might do reverence and bow unto it His Sixth That the words of the Text are so plain as they are able to convince any mans conscience that they ought to bow to the name of Iesus when rehearsed in the Church His Seventh That there is no Writer of the Antients on this place except Origen but litterally understands it and likes well we should actually perform this duty of bowing to the name of Iesus when pronounced His Eighth That Ambrose Hierome Cyril and Theodoret in their Quotations in his Margent are of this opinion and thus understand this Text. His Ninth That there want not Reasons why we should rather bow to the name of Iesus than to the name of Christ. His Tenth That Christ is not yea cannot be the name of God His Eleventh That God cannot be annoynted His Twelfth That Iesus is the chief name of God and so by consequence that Iesus could not be annoynted for therein consists the force of this Reason His Thirteenth That the name Christ was communicated by God to others but the name Iesus not it being a proper name to our Saviour only His Fourteenth That that which is proper is above that which is holden in common His Fifteenth That Christ is not so good as Iesus because the end is better than the meanes and he was annoynted that he might be a Saviour His Sixteenth That we must bow to the name of Iesus with reference to the sence That is with â—eference to the Person of Iesus as he is a Saviour His Seaventeenth That this bowing is no taken-up worship or humane invention or injunction but a â—uty of the Text directly set down by God himself yea an Act which is of Gods own prescribing His Eighteenth That the Brazen Serpent was not a thing enjoyned nor instituted by God himself as this is His Nineteenth That the Superstition occasioned by this bowing cannot abolish it His Twentyeth That this bowing as it may be superstitiously used so it may be irreligiously neglected too For the two first of these his Mistakes they are directly confuted by sundry Fathers who make the â—ame here given to Christ above every name to be no other but the name God and that in truth and reality not mere appellation as Verse 6. Who being in the form of GOD thought it not robbery TO BE EQUAL WITH GOD compared with Verse 11. That every Tongue should confesse that Iesus CHRIST is LORD to or in the glory of GOD THE FATHER intimate Witnesse likewise their ensuing Authorities Tertullian De Trinitate lib. Tom. 2. p. 261 262. Accepit enim nomen quod est super omne nomen quod ut que non aliud intelligim us esse quà m nomen Dâ—i Nam quâ—m Dei sit solius esse super omnia consequens est ut nomen illud sit super omnia quod est ejus qui super omnia est Dei c. vid. Ibid. Athanasius De Incarnatione Christi contra Apollinarium p. 271. C. Et cum dicit Ideo super-exaltavit eum Deus
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
2. page 195 196 197. expresly condemn this Doctrine this Ceremony of theirs as a grosse ridiculous Popish Error which is no wayes grounded on Phil. 2. vers 9 10. as all these together with Pareus Commentariuâ— in cap. 14 ad Romanos vers 11. Col. 1475 1476 1477. Iohannes Brentiuâ— in his Explicatio in Epist. Pauli ad Philip. cap. 2. vers 9.10 who writes thus Quod aâ—tem Paulus ait Vt in nomine Jesu omne se genu â—lectat c. non sic intelligendum est quod necessarium sit ut prolato hoc nomine homines semper externae genua flâ—ctere debent haec est quidem Puarilis Caeremonia propter puâ—ros usurpanda aliquoties c. Calvin Marlorat Olevian Beza on Phillipp 2. ver 9 10 11. Iohannes Piscator Scholia in cap. 2 ad Philip. vers 9 10. pag. 1166. and Obser. 6. ex vers 10. pag. 1162. to omit all others formerly quoted do largely prove Pope Clement the 8. Anno Domini 1600. corrected and published his Caeremoniale Episcoporum which he prescribed to be used in all Churches especially Metropolitan Cathedral and Collegiate without alteration or addition thereunto as his Bull prefixed to it attests afterwards dedicated to and approved by Pope Vrban the 8. In this Caeremoniale l. 2. c. 8. De Missa solemni Episcopo celebranti p. 206. there is this presâ—ription to the Deacon who reads the Gospel in the Masse celebrated by the Bishop Tunc manibus junctis pro sequitur Evangelium Et cum profert nomen Iesu vel Mariae inclinat se sed profundius cum dicit Iesus quod et omnes faciunt But this bowing is only when the Gospel is reading and that to the name of Mary as well as of Iesus but somewhat lower to the name of Iesus then of Mary Since these I find some private Popish Authors especially the Iesuits who deriving their Name and Order from the name of Iesus do most stickle for this bowing at and to the name Iesus who have written in defence and Patronage of this Popish Ceremony As namely one Alphonsus Salmeron a famous Jesuit in his Works at large 1612. Tom. 1. Prolegomenon 24. De Dignit Majest Evang. p. 387 388. writes thus That certain Popes of Rome forecited by Lochmair and among the rest Pope Iohn the 22 who granted an â—ndulgence for 200. dayes to all who should either bow their knees or incline their heads or knock their breasts at the name of Jesus have taught that men are to bow their heads or knees at the naming of Iesus to represent the great humiliation and exaninition of Christ And That a certain Monk was â—â—ffed by the Devil not by Christ which is observable for omitting this bowing c. And Operum Tom. 3. Tract 37. Vocatum est nâ—men ejus Iesus p. 335. he records That the name of Iesus is worthy all worship genu-flâ—ction and adoration in whiâ—h name Paul would have every knee to bow both of things in Heaven and things in Earth and things under the Earth For this name whether it be pronounced with the mouth or heard with the ear or where ever it is written painted or ingraven is worthy Divine Worship not for the bare word writing or picture it self but for the signification of it as the Crosse and Image of Christ are deservedly adored with the worship of Latâ—ia for the type and mystery represented in them c. The same Doctrine we shall find in Cornelius a Lapide a Jesuit in his Commentary on Phil. 2.9 10 in Antonius Scaynus Salodiensis Paraphras in Epist. ad Philip. cap. 2. vers 9 10 Venetiis 1593. fol. 142. in Iohannes Molanus Historiae S. Imaginum Antwerp 1617. lib. 3. cap. 1. pag. 244 245. and in Carolus Stengelius SS Nominis Jesu cultus Miracula cap. 23. where he quotes this Text of Phil. 2 9 10. and the Decree of Pope Gregory the 10. informing Protestants Ibid. p. 125 126. That Papists honour not the â—etterâ— Syllables or sound of the name Iesus but the thing contained and signified together with the sound and Syllables But some saith he may say Why do we bow at the name of Iesus rather than at the name of Christ I Answer Because Christ is not a proper name but a declaration of Christs Kingdom and power But Iesus is a proper name which he hath bought with his great pain and hath received as a reward of his labour For althâ—ugh this name was imposed on him in his very Circumcision and promised to him in his Conception yet both these were done because he ought to do that in his time which the name doth signifie to wit to save his people Paul therefore affirms that this name was given to him because he actually performed this with his great pain Phil. 2. He humbled himself therefore God hath highly exalted him and given him a name above every name that in the name of Jesus every knee should bow c. Therefore this most honourable name is given because he merited it The name it self is thus honoured because he hath merited it As oft therefore as we Catholicks honour the name of Iesus by bowing the knee so oft we give unto him due and deserved honour which he hath merited with a great price so oft we do that we ought and are bound to do not only out of congruity for the greatnesse of the benefit conferred upon us but also out of debt by reason of the will and precept of the eternall Father who hath therefore given this name unto his Son that in this name every knee should bow that all should worship this name and in worshipping should confesse that Iesus is in the glory of his Father But as oft as the Hereticks who utter hear this name without any reverence because they have not the Holy Ghost do not worship this name as oft as they refuse to bow and worship as oft as they deride others who worship and bow the knee unto it so oft they violate the precept and will of God the Father so oft they do injury to God the Son and deny him his due honour so oft they contradict thâ— Apostle so oft they scandalize or rather deride the Church of God Finally so oft they do acceptable service to the Devil who hath in an especial manner taught them this and by thâ—m doth propagate this impiety unto others This and much more to like purpose doth this Benedictine Freâ—r Stengelius write and publish in print Anno 1613. which I thought good in part to transcâ—ibe because it is almost verbatim the same with Bishop Andrews Sermon who took his materials and reasons from him and with Mr. Widdows and other late Protestants writings and Sermons to this purpose between whom and these there is now no difference at all in this point of bowing at the naming of Jesus for ought that I
Nota. * See Walaeus on this Text. * 1 Pet. 5 3. * Tertul. de â—ejunio Corona Militis Cyprian de Oratione Surius Concil Tom 1. p. 447. Tom. 2. p. 1052. Tom. 3. p. 277. Cent. Magd. 3. to 8. c. 6. a De Spirita Sanctâ— l. 3. c 12. Per scabellum teâ—ra intelligitâ—r per terram autem caro Châ—isti quam 〈◊〉 â—uoque in mysteâ—â—â—s ADORAMVS et quam Apâ—stâ—li in Dâ—mino Iesu adâ—rarunt b Enaâ—ratio in Psâ—l 98. Nemo ouâ—em carnem illâ—m mâ—nducat nisi pâ—ius ADORAVIâ— Inventum est quem admâ—dum ad â—etur taâ—e scaâ—elâ—â—m 〈◊〉 Dâ—mini nâ—n sâ—lâ—m nâ—n peâ—cemuâ— adâ—rand◠〈◊〉 emus non ADORANDO c â—ishâ—p 〈◊〉 Reply to Haâ—dâ—ng 8 〈…〉 d 〈◊〉 l. 13. c. 7. e Hist. Eccl. l. 8. c. 5. f Câ—nt Magd. l. 4. c. 6 col 670. g Dr. Burges his Lawfulnes of kneeling in receiving the Lords Supper p. 83 Dr. G. in his Sermon 1661. a Dr Burges his Answer rejoyned to the Reply of Dr. Mortons general Defence p 478 479 480. dedicated to King Charles the first b De Ritibus Eccles. Cathol l. 2. p. 557. n. 29. c. 55. c Ordo Roman Bibl. Patr. col 1618. Tom. 8. p. 393. Sacrar Cerem l. 2. p. 181. Edit Colen 15â—8 d Missale Rom. in the Rubrick set out by Pius 5. e Durantus de Riâ—ibus p 443 â—43 l. 2. c. 11 f In Deâ—ret Greg. Iâ—â— 41. g Lib Câ—remon 2 p 181 h Id. p. 192. i Caâ— De sâ—cra Commâ—n * One Superstitâ—â—n begets another k See Super â—râ—da in 〈◊〉 apâ—â— flexâ—â— genâ—bâ—â— totâ— alâ—o â—orpâ—râ— erectoâ—e disponent c. l Papatus sive depravatae Religionis oâ—iâ—o p. 7â— Edenbuâ—g 1594. i Replâ— to Hâ—rding 8 Aâ—tâ—cle of Adâ—raâ—â—â—on p. 381. c. Dr. Iohn Burges his Lawfulness of Kneeling in the Act of Receiving p. 65 66. * The Preface of the Answerâ—s p. 25. * The lawfullnesse of kneeling in receiving the Lords Suppeâ— ch 32. p. 110 111 112. ‖ See his Epist. 12. â—dvers Heshâ—sâ—um Opuscula p. 311. et Quaest. Reâ—p 243 Edit 157â— * Harmon Confess Geneva 1521 sect 14. p. 120. a Mat 15.27 The Prayer at the Communion b Lu. 22.14 29.27.30 1 Cor. 10.21 John 12.2 c. 13.12.23 c Mat. 15.26 27. Mar. 7 2â— 28. d Iudges 1.7 e Col. 2.18 f Mat. 26.20 Mark 2.15 16. ch 6.39 40. ch 14.18 Luke 14.1 8 9 10 15 to 25 ch 12 14 19 27 30. ch 24.30 Iohn 12 2. ch 13.12 g Iohn 12.23 ch 21.20 h Gulielmus Stuckius Antiq. Convivalium l. 2. c. 34 i Ephes. 5.30 1 Cor. 12.27 k Iohn 17 2â— 22 23. 1 Iohn 5.20 l Hebr. â— 11â— m Iohn 15.14 15. n Iohn 1.22 Rom. 8.14 19. 1 Iohn 3.1 2. ch 5.2 o Rom. 8.16 17. Gal. 3.26 29. Iam. 2 5. p Rev. 1.6 ch â—0 6 1 Pet. 2. â— q Rev. 3.21 Luke 22.29 30. s Ephes. 2.5 6. * Bishâ—p Andâ—ews Pâ—ybody and others t Mark 14.24 Mat. 26.28 This Cup is the New Testament of my blood which is shed FOR MANY nâ—t all u 1 Cor. 11.24 â—0 Mat 2â— 26 27. Luk. 12.19 20. Mark 14. â—2 23. * See here p. 76 77. * Artic. 20. Acts 20 2â— * See here p 68 69 c. 79 80. ‖ Concilium Constantiense Sessio 13. Surius Concil Tom. 3. p 820 821 822. with Binius Crab. in â—heir Collection of Councils * Mâ—t. 26 Mâ—r. 14. Luk 2◠〈◊〉 qâ—oted â—n 〈◊〉 Maâ—gin * 5 October 1660. p. 16. Altare Damascenum and others * Phil. 4.5 * See Augustiâ— ad Simplicianum l. 2. qu. 4. Dr. Iohn Burgess of the lawfulness of kneeling in the Act of Receiving Thomas Paâ—body his â—ust Apoligy for the gesture of Kneeling in the Act of Receiving the Lordâ— Supper London 1629. others * V. 10. Before me theâ—e is no GOD formed c V. 12. Therfore â—e are my Witnâ—sses that I am GOD â—recede and follâ—w Besides me there is no Saviour Actâ— 1â— 23. Phil. 3.20 2 â—im 1.10 Tit. 1.3.4 c 2.13 c â— 6. 2 Pet 1.1 11. â— 2. â—â— c. â— 18 * Alcuinus contra Felicem Vrgel l. 2. * See Mat. 1â— 21.25 Luk. 1.31 c. 2.21 * Expoâ—it c. in Mat. c. 1â— Tom. 5 â— p. 1. ‖ Divinis Officiis c. 4. n. colâ— 1147. ‖ Here p. 2 3 4. * See Drâ— Fulk Mr. Caâ—twâ—ight Dr. Willet Bp. Iewel Bp Morton and others ‖ See here p. 30 to 48. * See Sect. 3. * Deut. 28.58 Ps. 72.18 19. Ps 99.3 Isay 57.15 Jer 10. â— c. 44.26 Ezek 39.1 7â— 25. Mal 1 11â— 14 c. 2.2 â— * Hexam â—on l. 6. c. * Comment in Isaiâ—m l 1â— c. 45. In Hesaiam l. 4. c. 45. Orat. 3. * In Phil 2.9 10 11. ‖ Heb. 1. Psal. 2. 2 Reg. 2. * Aleuinus câ—ntâ—a Feliâ—em Vrâ—el ep lib. 2. col 106 to 810. Proclus Cassianus with others cited by him lib 3. ‖ Gal 3.27 29. c. 2.17.20 21. * Iohn 14.2 ‖ Nota. * Tract 7. in Evangelium secundum Iohannem Seâ—mo â— in Maâ—â—m l 2. all cited by Beda Exposit in Hebr. 1. * Operum Tom. 8. Col. 530 531. Tom. 6. Col. 771 772 â— most full-place * On Psal 45. and Heb. 1. and on the Creed * Psal. 45.7 Hebr 1.8 anâ— all Commentators â—n them * Bp. Iewel Reply to Harding Artic. 8. of Adoration Dr. Reynolds De Idolatria Romanae Ecclesiae The Homily of the Peril of Idolatry Bp. Morton of the Masse * Acts 4.12 Neither is there Salvatiâ—n in any other for theâ—e is none other name under heaven given amoâ—g men wherby we must be saved ‖ Lu. 1.69.77 c. â— 30 c. 3 6. c. â—â— Acts 4 12. Iâ—de 3 Isay 62. â—â— Mâ— â— 7. Ps. 62.1 2 â— * See Sect. ◠〈◊〉 p 126. * Mat Wâ—stm An 3â—6 Sâ—e My Pacifâ—que 〈◊〉 c p. 8 〈◊〉 24. * 〈◊〉 p. 68.69 * 2 Kings 18.4 * See Section 3â— * See Summâ— Angel Rosella Tit Superstitio ‖ Mat. 5.21 to 38. c. 15.2 to 7. Mar 7.3 to 14. Gal. 1.14 a Tertullian de Corona Mâ—litis lib De Ieiunio lib. Origen Hâ—m 4. in Numeros Cyprian Serm. De Oratione Cent. Magd. 7 to 8. c. 6. De Oratione Here p. 74. b Sâ—e Aâ—hanasiuâ— his Creed Quâ—d Christus â—it Deuâ— and the Orations Tâ—eatises of Nazionzen Bâ—fil Hilaâ—y Cyâ—ill Gregâ—ry Nyssâ—n and â—ther Faâ—hers against the Arriâ—ns * See Centur. Magd. 1. to 12. cap. 6. De Riâ—iâ—â—â— Ceremoniis Anno 1â—3â— * Pagâ— 1â—3 * Mat. 27.37 Iohn 19.19 30. Anno 1160. a Bibl. Patr Colon. Agrip. 1618. Tom. 12. pars 2. p. 881. D. b Which may be either intended to worship and pray to her or else to bow at the â—eâ—itâ—l of her name Anno 12â—0 c â—ibl Patrum Tom. 13. p. 266. B.C.E. ‖ It seems they then bowed not stood up at Gloria Patri * To Jesus Christ not to Iesus only Anno 1230. * Bibl. Patr. Tom.