if it be a Duty enjoyned them by this text at every recital hearing or sight of it why doe they not account it a dangerous mortal sin to omit or carelesly and superficiously to perform it which few have ever deemed it if any till of late Fourthly if it be a duty of the text that every knee should bow at the naming of Jesus why do most of them only use to put off their caps at or to it when recited and not to bow their knees why do they more frequently only nod or bow their heads unto it thâ—n their knees or only one knee which men for the most part do not both which few but women practise who makâ— couâ—tesies at it since the text requires every knee therefore both their knees should â—ow not one onâ—y Fifthly why do they duck and bow their bodies or headâ— at the naming of it as many Cathedralists Priests and others do even when they are actually kneeling on their kneeâ— and praying to God and Châ—ist Jesus himself yea why give they moâ—e reverence honour to the name Jeâ—us aâ—one than to the very Person Majestie of God or Jesus Christ himâ—elf For when as they are woâ—shipping God and Jesus Christ on their knees in their most â—erious prayers and humblest lowliest postures of body even then at every naming of the word Jesus to bend or bow their heads and bodies particularly in a more special lowlier manner than before only because this name Jesus is mentioned in the Prayer what is it but to preâ—erie honour adore his bare name Jesus before his Person Deity and God the Father himself and to advance the very name sound syllables of Jesus above his Person to whom they would not have thus so frequently lowly and seriously bowed afresh had not this name Jesus been mentioned though their minds thoughts were or should be immediately fixed on God and him and their knees bodies bowed down to them in Prayer before If this be not superstition will-worship or worse let their own Consciences and Reasons who are guilty of this practise judge Sixthly if bowing at the name Jesus be a duty of this text I would willingly know why the Apostles Fathers and Pâ—imitive Châ—istian for above one thousand years after Christ were utterly ignorant of this duty of which there is no foot-steps no mention in Antiquity why Pope Iohn the 20th or rather the 22th above one thousand years after Christ should be the fiâ—st that ever set this Ceremony on foot and that with an indulgence of 20. years pardon for every enclining of the head not of the knee at the name of Jesus why no antient no modern Commentators on this text but Papists Jesuits before Bp. Andrews could find out this duty in and acquaint us with it as a thing therein required VVhy no Protestant Churches in forein parts can yet find out or practise this duty VVhy few but Papistâ— but Jesuits have formerly pleaded for it till this our present age VVhy few but Popes or Popish Councils and Authors have hitheâ— to pressed it Why there is a special Prayer for the bowers at it inserted into the Masse of the name Iesus for which name the Papists have not only a solemn double Feast day on the 7th of August stiled Festum dulcissimi nominis Iesu but also a special Masse called Horae nominis Iesu The Howers or Masse of the name Jesus Seventhly if it be a duty of the text why then have Protestant Churches and Writers oppugned it from time to time as a Popish Superstition and Innovation as the Rhemists and Stengelius acknowledge why then do Calvin and Marloret both in their Commentaries on the text and Paraeus Piscator with others declaim thus against the Sorbonists The Sorbon Sophisters are more than ridiculous who collect out of this presâ—nt place that the knee must be bowed as oft as the name Iesus is pronounced as if it were a magick word or spell which hath all its efficacy included in its sound why doth our Learned Dr. Whitaker tax William Raynolds the Rhemist with his Popish Companions of Rhemes for abusing this text of the Philippians in straining this Ceremony from it which he expresly censures as Superstitious which saith he may breed a more dangerous error than any it can remove to wit that Iesus is better than Christ which is wicked to imagine Yea why do Thomas Beacon Dr. Fulk Dr. Willet Bishop Bâ—biâ—â—â—on Dr. Airay and Mr. Cartwright on and â—rom this â—ext condemn and write against the Papists for using this geâ—â—â—lection as no wayes warraâ—ted or commanded by it Why do they censure the bowing at this Name only as Popish Superstitious Idolatrous in thâ— Papists and making an apparent diâ—parity between the Three sacred Persons of the Trinity which are Co-equal by giving more honour to the second Person and his very name Iesus than to the first and third and their most sacred names or than to the other names of Iesus as Emanuell Saviour Christ Messias Son of God and the like whose Judgements that you may the better descern in this particular I shall verbatim transcribe reciting both the Papists words and their answers to them as I find them printed in their works I shall begin with Mr. Thomas Cartwright who brings in the Rhemists writing thus against the Protestants They by the like wickednesse charge the faithfull people for capping or kneeing when they hear the name of Jesus as though they worshipped not our Lord God therein but the syllables or letters or other material Elements whereof the word written or spoken consisteth and all this by Sophistications to draw the people from due honour and devotion towards Christ Jesus which is Sathans drift by putting scruples into poor simple mens minds about his Sacraments his Saints his Crosse his name his image and such like to abolish all true religion out of the world and to make them plain Atheists But the Church knoweth Satans cogitations and therefore by the Scriptures and reason warranteth and teacheth all her Children to do reverence whensoever Iesus is named because Catholicks do not honour these things nor count them holy for their matter colour sound and syllables but for respect and relation they have to our Saviour bringing us to the remembrance and apprehension of Christ by sight hearing or use of the same signes else why make we not reverence at the name of Iesus the Son of Syrach as well as of Iesus Christ. And it is a pittyfull case to see these profane subtilties of Heretiques to take place in religion which were ridiculous in all other trade of life When we hear our Prince or Soveraign named we may without these scruples do obeisance but toward Christ it must be superstitious Thus the Rhemists To whom Mr. Cartwright thus replies at the special instance of Sir Francis Walsingham and other Lords of Queen Elizabeths Privy Counsel
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
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
sub Adriano Papa 1. thus Cessate cum adoptivum nominare qui verus Deus verus Dei Filius in cujus nomine omne genu flâ—ctatur coelestium terrestrium infernorum Dionysius Alexandrinus Epistola contra Paulum Samosaâ—ensem thus Propter quod Dâ—us exaltavit illum donavit illi nomen quod est super omne nomen ut in nomine ejus omne genu flâ—ctatur c. Arâ—obius Comment in Psal. 88. â—huâ— Ego Primogenitum ponam eum ut in nomine ejus omne genu flâ—ctatur c. Angelomus in hiâ— Strâ—mata in libr. Regum 3. cap 8 thus Christo enim propter glorâ—fae mâ—ritum Pasâ—â—onis datum est nomen ut in nomine eâ—us omne genu flectatur coelesâ—ium terrestrium infâ—rnâ—rum Pâ—schatius Ratâ—ertus in Mat. Evang. l. 10. thus Et donavit illi nomen quod est super omne nomen ut in nominâ— Dâ—mini omne genu flectatur â—oelâ—stium tâ—rrestrium inâ—â—rnâ—rum Attributing this bowing of eveâ—y knee not at all to the Name but Person Deity of Christ expressed represented by any name as Isay 45.23 Rom. 14.9 10 11 12. expresly do Every Knee shall bow TO ME c. For the Fifth That Christ hath taken his Person out of our sight but hath left his name Jesus behind to us that we may shew by our reverence and respect unto it how much we estâ—em him c. As it abstracts and severs Christs Person from his Name and contradicts Mat. 28.20 And â—o I AM WITH YOU ALWAIES EVEN UNTO THE END OF THE WORLD so it makes much for and directly justifies the Papistâ— Adoration of their Hostia Images Crosses and the Name Iesus carved written painted or printed in a Book Wall Frontispiece of a Iesuites Works or under or over a Crucifix as well as to his Name when barely pronounced At the sight of which Name nâ— Prelates nor Protestants and I think few Papists usually bow 2ly It is not yea cannot be grounded on that Text of Psalm 111.9 Holy and reverend is his name quoted by the Bishop to warrant it That name being only the glorious name of LORD there attributed to God himself as iâ— evident by Vers. 1 2.11 c. by sundry paralel Texts of Scripture and the words themselves which are spoken in the Present not Future Tense Hâ—ly and reverend IS his Name Now this Name Iesus waâ— then neither holy nor reverend because then not known nor given to or imposed on our Saviour Châ—ist as God and Man Therefore it could not be the Name which the Psalmist writes of 3ly Christ hath left behind him all his other Names as Emanuel God Son of God Lamb of God Lord King of Kings Lord of Lords King of Saints Head of the Church chiâ—f Shepheard of the sheep God c. as well as this he hath not carried them or any of them quite away to Heaven with him and left Iesus alone behind him on Earth Therefore we should either reverence bow to them or him in and by them all alike if this Reason proves good or else give no special adoration bowing or reverence unto this Name Iesus alone since we do it not to any of the rest he left behind him For the Sixth That the words of the Text are so plain as they are able to convince any mans conscience that he ought to bow to the name of Iesus when recited or uttered in the Church It is an experimental untruth We see they convince not the consciences of most men now They convinced not the Consciences of any of the Fathers primitive Churches Christians antient Expositors or modern Protestant Commentators on this Text heretofore nor any forein Protestant Churches at this day Neither are they I dare confidently a ver it sufficient to convince any intelligent Christians conscience upon due examination now That this bowing at or to the name of Iesus only which the Bishop only contends for is a duty of this Text there being nothing either in the sence or words that can manifest it to be a Duty upon evident and infallible grounds though all acknowledge that the same subjection adoration prayer and divine worship are due to Christ as are to God the Father and to the holy Ghost but no other For the Seaventh That there is no Writer of the Antients on this place except Origen but doth litterally understand it and likes well that we should actually perform this Bowing now contested for If we take it absolutely in it self it is a most apparent untruth since not one of the antient Fathers or Expositors extant in Pâ—int or Manuscripts hath so expounded it or made any mention of this duty But if we take his words as he hath qualified them And there is no Writer no not of the Antients on this place that I can find c. We must either conclude That the Bishop though very learned never sought after any Antientâ— Writers on this place or at least That he never found out any or mistook their words or meaning since there is not one of them extant that ever gave this his exposition of them For the Eighth That Ambrose Hierom Cyrill and Theodoret the only Antients he mentions in the places barely quoted in his Margent not reciting their words at large concur in judgement with him in this kind of bowing at or to his name and thus understand this Text It will appear far otherwise if we survey their words St. Ambrose his words are these Quid de Officio pedum loquar qui totum corpus sine ulla sustinent oâ—eris injuria Flexibile genu quo prae caeteris Domini mitigatur offensa ira mulcetur gracia provocatur Hoc enim Patris summi erga Filium donum est ut in nomine Iesu omne genu curvetur Coelestium Terrestrium Infernorum omnium linguâ— confitâ—atur quoniam Dominuâ— Iesus in gloria est Dei Patris Duo enim sunt quae prae caeteris Deum mulcent humilitas fides Pes itaque exprimit humilitatis affectum sedulae servitutis obsequium Which place desciphering only the principal uses and offices of the feet vizt to appease the Lords wrath and procure Gods favour by bending the knee to him not Iesus in the affection of humility by Humble Prayer in the name of Christ and diligent service and obedience makes nothing at all for genu-flections or bowings to or at every recital of the name Iesus not here mentioned by Ambrose much lesse when we are on our knees praying to him when some superstitiously bow down their heads to and at this name Neither doth St. Ambrose in his Commentary on Phil. 2.9 10. or in any other place of his works where he dilates upon it make any such literal Exposition of this Text or name as is pretended so as his Quotation is impertinent St. Hieromes alleaged authority is far more impertinent to his purpose His words are these Mihi incur vabitur omne
can find and so they are both accorded in this particular This is the only true genuine Pedegree and progresse of this much pressed Duty and admired Ceremony of bowing at the name of Iesus that I in my poor reading can find in all Antiquity or the Jesuiâ—es and Papists themselves yet really produced If better graver or more learned Heraulds can derive its Parentage higher as some have vainly endeavoured to deduce it from the Fathers and the constant practice of the Primitive Church when as I am confident upon most diligent search and good inquiry that there is no one Father no antient nor modern Writer extant to prove or warrant what they assert as the examination of their alledged testimonies will at first discover I shall be willing to be corrected and instructed by them But if they must needs concurre with me in this its Popish Original Progress which I have here faithfully set down as I presume they must since Popish Priests Monks and Iesuites who have been most inquisitive in discovering its original have raised the injunction and practise of it no higher than the Popes I have recited let them now at last for very shame unlesse they intend to turn Champions for Romish Inventions Superstitions Innovations unknown to the primitive Church and Christians contend no more for such a pretended Duty or Ceremony which had no other real Fathers but the forenamed Popes Popish Councils Writers no other Mother Nurse Midwife but the Antichristian Church of Rome with whose Popish Ceremonies Reliques Altars Images Crucifixes Genuflectionâ— Bowings and such like abused idolatrous supersticious Rites which get ground apace upon us the reformed Church of England with all her faithfull Bishops Ministers Members especially since the prodigious unparallel'd hellish Powder plot should stand at everlasting defiance for fear God give us over to strong delusâ—â—ns to beliâ—ve and embrace her other impious lies and errors by degrees to our damnation and then showre down his long threatned Judgements on us of which the late revived Plague and feared Famine should now in time admonish us to our eternal ruine What therefore Tertullian writes of Stage-playes which had the very Devil himself for their original Author as he with others largely proves enough to cause all Christians who in their very Baptisme have renouncâ—d the Devil and all his works c. with care and conscience to abandon them Facit ad originiâ— maculam ne bonum existimes quod initium à malo accepit the same shall be my conclusion in the point in question Bowing at and to the name of Iesus had its original growth progresse from the Antichristian Popes and Church of Rome who propagated it by their Masses Letanies Feasts Canons Councils Indulgences Pictures to justifie their idolatrous bowing to Images Crucifixes Hosts and Altars as I have fully manifested in the premises How then any zealous judicious Protestant Bishops High Commissioners Ecclesiastical Officers can justly censure suspend molest excommunicate any conscientious Ministers or Christians in their High Commission Consistories Visitations for not bowing at the name of Iâ—sus as a Duty of the Text or necâ—ssary decent Ceremony or declaring the Reasons of their omission or non-usage thereof let the impartial Readers hereof determine and their own Consciences resolve It was Tertullians conclusion in the Case of Stage-playes Oderis itaque Christiane cujus auctores non poteris non odisse And judicious Musculus his resolution It is not fit that these things which are rather superstitious than religious or have so great a shew of Superstition should be retained in the Church God forbid that I should maintain any Traditions or Worships which are Popish And I call them Popâ—sh Traditions which either of their own nature or by abuse do serve unto Popish impiety superstition and blindnesse all which I am perswaded ought to be detested as much as possible Let it be all our Bishops too especially since the Church and Parliament of England themselves in their Preface to the Books of Common-Prayer in King Edward the Sixth and Queen Elizabeths reigns Of Ceremonies why some be abolished and others retained thus determine of them Of such Ceremonies as be used in the Church and have had their beginning by the institution of man some at the first were of godly intent and purpose devised and yet at length turned to Uanity and Superstition Some enâ—â—ed into the Church by indiscreet Devotiou and such a Zeal as was without Knowledge and for because they were winked at in the beginning they grew daily to more and more Abuses which not only for their unprofitablenesse but also because they have much blinded the People and obscured the Glory of God are worthy to be cut away and clean rejected And whereas in this our time the minds of men are so diverse that some men think it a great matter of Conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old Customs and lest any man should be oâ—â—ended whom good reason might satiâ—fie here be certain Causes rendred why some of the accustomed Ceremonies be put away particulaâ—ly Howers Psalters Letanyes Feasts Adoâ—ation of the name of Iesus as well as Altars Tapers Copes Images Albes Crucifixes Processions Adoration of and bowing to or toward Altars Crosses the Hostia c. Some are put away because the great excesse multitude of them hath so increased in these later daies that the burthen of them was intollerable whereof St. Augustiâ—e in his time complained That they were grown to such a number that the â—state of Chrâ—stian people was in a worse case concerning that matter than were the Iewes and he advised That such a Yoke and Burthen should be taken away as â—ime would serve quietly to do it But what would St. Augustin have said if he had seen the Ceremonies of late dayes used among us whereunto the Multitude used in his time were not to be compared This our excessive multitude of Ceâ—emonies weâ—e so great and many of them so dark that they did more conâ—ound and darken than declare and set forth Christs Benefits unto us And besides this Christs Gosple is not a Ceremonial Law as much of Moses Law was but it is a Religion to serve God not in bondage of the Figure or shadow but in the freedome of Spirit being content only with those Ceremonies which do serve to preserve Order and Godly Discipline Furthermore the most weighty cause of abolishment of certain Ceremonies was That they were so far abused partly by the superstitious blindness of the rude and unlearâ—ed and partly by the unsatiable â—varice of such as sought more their own lucre than the Glory of God that the Abuses could not well be taken away the Thing remaining still Those be taken away that were moâ—â— abused and did burden mens Consciences without any cause We think it convenient that every