most fully Mat. 25.31 32 33 34 35 36 c. that it shall bâ— when the Son of man shall come in his glory and all his holy Angels with him when he shall sit on the throne of his glory â—nd all Nations shall be gathered before him when he shall sevâ—re the righteâ—uâ— from â—he wicked the sheep from the goats seâ—ting one of them on his right hand the other on his left when heâ— shall pronounce Come ye blessed c. to the one Go ye cursed to the other For theâ— all the sheep on his right hand shall joyntly call him LORD vers 37. LORD when saw we thee an hungred and all the goats on his left hand shall joyntly do the like vers 44. LORD when saw we thee an hungred yea all his holy Angels who shall then aâ—tend him v. 31. Mat. 16 27. 2 Thess. 1.7 and actually call him their Lord too by their attendance on him shall then no doubt acknowledge and confesse him to be the Lord aâ— they did at his Naâ—viâ—y Vnto you this day is born in the City of David a Saviour which is Christ the LORD as is intimated to us Psal. 103.19.20 21. and directly affirmed Act. 1â— 17 Heb 1.6 7 8. Yea no doubt the Devils whose LORD he is Mat. 4.7.10 c. 8.29 31. c. 10.1 Mark 1.34 Luke 8.2 c. 10.17.20 c. 4.36 being reserved in chains of darknesse to the judgement of the great day Iude 6. 2 Pet. 2.4 shall then in deedâ— if not in wordâ— confessâ— that Iesus Christ is LORD as well as the greatest and most dâ—mned Reprobates This thereâ—ore being the time when the place where every tâ—ngue shall confesse that Iesus Christ is LORD must certainly be the time the place when and where every knee shall bow in the name of Jesus Thiâ— will â—urther appear by the 2 Cor. 5.8 9 10 11. We are willing rather to be absent in the body and to be present wiâ—h the LORD wherefore we labour that whether presenâ— or absenâ— we may be accepâ—ed of him For we must all appear before the Iudgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or evil Knowing therefore the tâ—rrour of the LORD we perswade men For the Son of man shall come in the Glory of the Father which every tongue shall then conâ—esse Phil. 2.11 and then shall be rewarded every man according to his works Mat. 24.30 Then shall all the Tribes of the Earth mourn and they shall see the Son of man coming in the Clouds of Heaven with Majesty and great Glory And he shall send his Angels with the great sound of a Trumpet c. Watch therefore for ye know not what hour your Lord both come c. Blessed is that Servant whom his Lord when he cometh shall find so doing c. The Lord of that Servant shall come in a â—ay when he looketh not for him and in an hour that he is not â—ware of and shall cut him in sunder c. there shall be weepâ—ng and gnashing of teeth And Rev. 4.10 11. chap. 5.11 12 13 14. chap. 7.9 10 11 12. The 24. Elders â—all down before him that sate on the Throne and worship him â—hat liveth for ever and ever and cast their Crowns before â—he Throne here is the bowing of their knees saying Thou art worthy O LORD not O Jesus to receive glory honour and power for thou hast created all things and for thy pleasure they are and were created here is the confession of their tongues in direct terms that Jesus Christ is LORD And I beheld and I heard the voice of many Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand times ten thousand and thousand of thousands saying with a loud voice worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing here we have all the Angels joyntly bowing their knees round about Christs Throne of Judgement and confessing with their tongues that he was worthy to receive power and honour and streâ—gth the same in effect with that in Phil. 2.11 that Iesus Christ is LORD now mark what follows And every Creature which is in Heaven here are things in Heaven and on the Earâ—â— here are things on Earth and under the Earth and here are things under the Earth agreeing verbatim with this of Phil. 2. and all that are in them heard I saying Blessing honour glory and power be unto him that sâ—tteth upon the throne and unto the Lamb for ever and ever here is the confession of every tongue that Iesus Christ is LORD and the 4. Beasts said Amen And the 24. Elders fell down and worshipped him that liveth for ever and ever here is the bowing of the knee both of them before the Tribunal of Christ at the last day Afâ—er this I beheld and lâ—e a great multitude which no man could number of all Nations Kindreds and people and tongues stood before the Throne and before the Lamb cloathed with white Robes and Palmes in thâ—ir hands and cryed with a loud voice saying Salvation â—o our God which sitteth upon the Throne and unto the Lamb here we have all tongueâ— confessing that Jesus Christ is Lord to in the glory of God the Father And All â—he Angels stood round about the Throne and about the Elders and about the 4. Beasts and fell before the Throne on their faces and worshipped God saying Amen blessing â—nd glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen Adde herâ—unto Rev. 20.12 13. And I saw the dead small and great stand before God and the Books weâ—e opened and the dead were judged out of those things which were written in the Books according to their works And the Sea gave up the dead which were in it and death and Hell or the Grave dâ—livered up the dead which were in them and they were judged every man according to their workâ— And death and Hell were cast into the lake of fire Here are both the bowing of every knee and confession of every tongue of things in Heaven things in Earth and things under the Earth of all Men and Angels joyntly together before Christâ— Throne as to their God Lord and Soveraign Judge This bowing therefore of every knee this confession of every tonguâ—â—t the last dâ—y before Christs Tribunal must needs be the bowing of every knee in the name of Iesus the confesâ—ion of every tongue that Iesus Christ is Lord in the glory of GOD the father prophesied of intended in the Philippians Isa. 45.23 And in truth when or where should this bowing of every knee and conâ—ession of every tongue be else bâ—t in that great day of Judgement when all things in Heaven Earth and undâ—r the Earth all Men and Angels good and bad shall be joyntly summoned bâ—fore the Soveraign Tribunal of Christ their Lord and
is at an end Indeed if it were a taken-up worship or some humane injunction it might perchance be drawn within the case of the Brazen Serpent But being thus directly set down by God himself in us there may be superstition in it there can be none and if it be in us we are to amend our selves but not to stir the Act which is of Gods own prescribing It was never heard in Divinity that Superstition could ever abolish a duty of the Tâ—xt That we set our selves to drive away Superstition it is well but it is well too that we so drive it away as we drive not all reverent regard and decency away with it also And are we not well toward it We have driven it from our head for we keep on of all hands and from our knees for kneel we may not we use not I am sure Sure heed would be taken that by taking heed we prove not Superstitious we slip not into the other extream before we be aware which of the two extreams Religion worse endureth as more opposite unto it For believe this As it may be superstitioâ—sly used so it may be irreligiously neglected also Look to the Text then and let no man perswade you but that God requireth a reverent carriage even of the body it self and namely this service of the knee and that TO HIS SONS NAME ye shall not displease him by it â—ear not Fear this rather for the knee if it will not bow that it shall be stricken with somewhat that it shall not be able to bow And for the Name that they that will do no HONOUR TO IT when time of need comes shall receive no comfort by it And so I leave this point Thus far this Bishops words whose great â—ame and estimation for learning drew on many other Bishops Deans Prebends Divines Scholars and Laymen to practise and promote this Bowing to or at the Name of Iesus formerly disused for the most part as a duty of the Text or a necessary Worship or decent Cerâ—mony grounded thereon without any due examination of his words Quotations or Reasons which if soberly discussed rather overthrow than ratifie his Conclusions I shall therefore briefly survey them in the general and then descend to discusse some particulars First Be pleased to take notice of the mis-translation of his Text At the name for In the name of Iesus every knee should bow against the Original and all other English Translations extant but that of Geneva which corrupts both the English sense and meaning of the text renders it as incongruous English and Nonsence as to translate these Scriptures Where two or three are gathered together IN my name Receive one such Child IN my Name Whatsoever ye shall ask IN my name many shall come IN my name Believe IN my name c. Into where two or three are gathered together At my â—ame Receive one such At my name Whatsoever ye shall ask At my name Many shall ask At my name Believe hope trust At my name Oâ— sound IN the Faith into â—ound AT the Faith which is neither good English Sense nor Scripture 2ly Observe how he no lesse then ten times or more changeth At his name into Ad nomen To the name of Iesus He would have uâ— bow To the Name To his name to bow c. are Ten times repeated Which as it idolizeth the name Iesus it self by giving divine honor and worship To Iâ— as a duty of this Text so it justifies and makes much for the Iesuites and Romanists bowing to and adoring his name Iesus wherever they behold it written carved painted as well as hear it pronounced Yea in some measure it subverts his pretended new Duty of his Text by this Nonsequitur Every knee should bow To the name of Jesuâ— Ergo all Christians must bow their Knees To this Name Iesus when ever it is pronounced in the Church and they hear the sound thereof in reading of a Chapter Epistle Gospel Collect Prayer Sermon Homily or administration of the Sacrament 3ly Consider his main Scripture cited to prove this bowing At and To this name Iesus to thiâ— Name only not his Name God Lord Christ or any other Name is Psalm 111.9 Holy and Reverend is his Name But is this name Iesus the Holy and Reverend name intended in that Text Nothing lesse For first this Psalm was compiled many hundred years before our Saviours incarnation or his Name Iesus given unto him by the Angel or imposed on him by his direction at his circumcision Mat. 1.21 25. Lu. 1.31 c. 2.21 What name was it then which is so holy and reverend the very Psalm it self resolves in direct terms it was no other but Lord four times repeated in it v. 1 2 10. Praise the Lord I will praise the Lord with my whole heart c. The works of the Lord are great c. The fear of the Lord is the beginning of wisedom there being no other Name else used in the whole Psalm nor in the Psalm next before and after it viz. 110. 112. That this title LORD is this holy and reverend Name is further evident by the 1 Chron 16.7 to 12. Ps. 105 1 2 3 c. In that day David delivered this Psalm to thank the LOâ—D O give thanks unto the Lord call upon his Name Glory ye in his holy Name Let the heart of them râ—joyce that seek the Lord Seek the Lord his strength Seek his face evermore c. Ps. 103.1 2. Blâ—sse the Lord O my Soul and all that is within me blesse his Holy name Blesse the Lord O my Soul c. Here is his Holy name above every Name his Exaltation and Dominion over all Creatuâ—es thus follows v. 19.20 21 The Lord hath prepared his Throne in Heaven and his Kingdom ruleth over all Bless the Lord ye his Angells that excell in strength that do his commandement hearkning to the voyce of his word Here are things in Heaven bowing their Knees to him Bless the Lord all ye his Hosts ye Ministers of his that do his pleasure Blesse the Lord all his Works in all places of his Dominion in heaven earth and under the earth agreeing with Phil. 2.9 10 11. and resolving LORD to be his holy Name above all Names since every tongue should confess that Iesus Christ is Lord in or to the glory of God the Father Adde to this Psalm 142.21 My mouth shall speak the prayse of the Lord and let all Flesh blesse his holy Name for ever and ever Lu. 1.46.49 My Soul doth magnifie the Lord c. For he â—hat is Mighty hath magnified me and holy is his Name Therefore this Name Lord not Iesus is the name that is holy and reverend mentioned in Psalm 111. and the Name above every Name in which every knee should bow intended in the Phiâ—ippians notwithstanding this Bishops and other Doctors fancies to the contrary and the bowing of every kneee
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
by the name of Jesus wâ— are not to understand the bare name of Jesus as though it had the vertue in it to drive away Devils or as though at the very sound of it all were to bow their knees For at the name of Saviour which is the same with Jesus none boweth and the name of Christ Emanuell of the Son of God of God are names no lesse precious and glorious then is the name of Jesus True it is that bowing at the name of Iesuâ— is a Custome which hath been much used but to bow and kneel at the very sound of the name when we only hear the name of Iesus sounding in our ears but know not what the name meaneth savoureth of Superstition By bowing the knee the Apostle here meaneth that subjection which all Creatures ought continually to perform and which all Creatures shall perform to Christ in that day some wilingly and chearfully as Holy-mâ—n and Angels some unwilling and to their confusion as the Devils and wicked men their Instruments For so the Lord by his Prophet useth the same phrase of speech where he saith Every knee shall bow to me That is shall be subject to me and worship me Here then is a duty prescribed necessary to be performed of every Christian which iâ— to glorifie him who is exalted into the height of glory both in our bodieâ— and in our spirâ—tâ— to worship him with holy worship to subject our selveâ— to him in all obedience unâ—o hiâ— Heavenly will For worthy is the Lamb that was killed to receive all power and wisdome and strengtâ— and honour and praise and glory The Angels in Heaven they glorifie the name of Jesus in â—hat they are alwayes ready to execute his wlll and do whaâ—soever he commandeth them This also is that holy worship wherewith we ought to worship him and to glorifie hiâ— name even to be hearerâ— and doerâ— of hiâ— word to obey hiâ— will to walk in his Laws and to keep his Commandements not the bare and outward capping and kneeing at the name of Iesus but principally obedience unto his will that is named is the hâ—nour which here he accepteth of us For aâ— Not evâ—ry one that sayeth Lord Lord sâ—all enter into his Kingdom so Not every one that boweth at the name of Iesus shall enter into his Kingdom but â—e that doth his will and walketh in his wâ—yes Saul when he was sent to slay the Amalekites thought tâ— honour God greatly by sparing the best of the Sheep and of the Oxen to sacrifice unto him But it waâ— said unto him Hath the Lord as great pleasure in Burnt-â—fferings and Sacrifices as when his voyce is obeyed Behold 〈◊〉 obey iâ— better then Sacrifice and to hearkeâ— is bâ—â—ter then the faâ— of Rams So you haply think You honour our blessed Saviour greatly when yoâ— bow your selves at every sound 〈◊〉 hiâ— name But behold to obâ—y his will is better then capâ—ing and kneeing and all ouâ—ward Ceremâ—nies whatsoever Yet mistake me not I beseech you as though I thought that the names of Iesus of Christ of the Lord of God of the Father of the Son or of the Holy Ghost were names of ordinary account or reckoning or to be passed over withouâ— reverence as other nameâ— nay whenâ—oever we hear or speak or think of them we are to reverâ—nce the Majesty of God signified thereby and fearfull it may be to them that think or speak of them prophanely or lightly or upon each light or trifling occasion or otherwise then with great reverence and fear that the Lord may not hold them guilâ—â—esse But this I say tâ—at neither the sound of these Syllables of Iesus nor the name of Iesus should affâ—ct us more then any other names of Châ—ist as though there lay some vertue in the bare word But whensoever we hear or think or speak of him we are to râ—verence his Majesty and in the reverenâ— fear of his name to subject â—ur selves unto his will This is a part of that duty whereby we must glorifie Christ Jesus After this in the 31. Lecture he proceeds to prove That by bowing of the knee in this Text is meant the subjection of all creatures unto Christ and that this Text shall be actually â—rincipally fulfilled before his Tribunal only in the generall day of Iudgement So that by his expresse resolution it appears First That the name Jesus is not the name above every name mentioned and intended in this Text. Secondly That kneeing or capping at this name is not here enjoyned Thirdly That no more capping or bowing is to be given to the name Jesus then to any other names of Christ or God Fourthly That the bowing and capping at this name only is Superstitiouâ— and attributeâ— some vertue to the Letters and Syllables of the name it sâ—lâ— Fifthly That the bowing of every knee here mentioned is and shall be principally perâ—ormed and fulfilled in the day of Judgement To these our Learned Orthodox Bishops and Divines I could adde Mr. William Charke in his Answer to a Scandalous Libell or Censure Mr. Perkins in his Discourse of Witchcraft c. 3. Mr. Thomas Wilson in his Exposition on Rom. 14 11. p 601. who conclude this bowing at the name of Jesus to be no duty or Ceremony warranted by Phil 2 9 10 11. and censure the Pâ—pists for adoring and abusing the name of Jesus to Supeâ—stition and Idolatry But I shall conclude with the words of Iohannes Brentius an eminent Protestant Divine Explicatio in Epist. Pauli ad Philip. c. 2. v. 9 10. Quod autem Paulus ait Vt in nomine Iesu omne se genu flectat c. non sic intelligendum est quod necessarium sit ut prolato hoc nomine semper externa gâ—nua flecâ—ere debent haec est enim Puerilis Ceremonia et propter Pueros usurpanda aliquoties which I wish those Reverend Fathers of the Church who most presse and practise it aâ— becomming their Dignity and Gravity would seriously consider lest they verifie the Proverb Bis Pueri Senes Now because Bp. Andrews is the fiâ—st and principal Divine of Eminency in our English Church who hath expounded this Text of the Philippians against the stream of the Fathers and Protestant Writers of our own and other Refoâ—med Churches and preached up bowing cringing at every recital of the name Jesus in the Church as an indispensible râ—ligious duty prescribed to all Christians in this Text when as Mr. Hooker and others repute it only an arbitrary harmlâ—sse Ceremony which no man is constrained to use and wherein Christian liberty ought to take place therefore no duty of the Text And because his Sermon on it is the principal Authority which those who now most presse practise this Duty or Ceremony of bowing rely upon without due Examination of his Words and Reasons to undeceive all his seduced Proselytes I shall in the next place soberly examine discover the manifold oversights
a bowing of subjection of all Creatures to his Soveraignty especially in the day of Judgement as I have already evidenced at large Which I shall further demonstrate by these ensuing Scriptures Rev. 1.5 6 8 18. Jesus Christ the first begoten of the dead the Prince of the Kings of the earth c. to him be glory and dominion for ever and ever Amen I am Alpha and Omega the beginning and ending saith the Lord which is and which was and which is to come the Almightie I am he that liveth and was dead and behold I am alive for evermore Amen and have the keyes of Hell and Death Rev. 3.21 To him that overcommeth will I grant to sit with me in my Throne even as I also overcame and am set down in my Fathers Throne Rev. 6.10 And they cryed with a loud voyce how long O Lord holy and true dost thou not judge and avenge our Blood c. And the Kings of the earth and the Great men and the rich men and the chief Captâ—ins and the mighty men and every bond-man and free-man hid themselves in the denns c. and said to the Mountains fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb. Râ—v 11.15 16 17. And there were great voyces iâ— heaven saying The Kingdoms of the World are become the Kingdoms of the Lord and of his Christ and he shall reign for ever and ever And the 24. Elders which sate before God oâ— their seats fell down on their faces and worshiped God saying We give the thanks Lord God Almightie which art and wast and art to come because thou hast taken unto thee thy great Power aâ—d hast reigned And the Nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy Servants and Prophets and to the Saints and them that fear thy name small and great and shouldest destroy them that destroy the earth Rev. 15.3 4. And they sung the song of Moses and of the Lamb saying Great and marvellous are thy works Lord God Almighy juâ—t and true are thy wayes thou King of Saints c. Who shall not fear thee O â—ord and glorifie thy name for thou onely art holy for all Nations shall come and worship before thee for thy Judgments are made manifest Rev. 16.7 8 9. And I heard the Angel say Thou art righteous O Lord which art and wast and art to come c. And I heard another under the Altar say Even so Lord God Almighty true and righteous are thy judgements Rev. 18.8 c. Shee shall be burnt with fire for strong is the Lord God that judgeth her Rev. 19.1 2 4 c. After those things I heard a great voyce of more people in heaven saying Allelujah salvation â—nd glory and honour and power â—nto the Lord our God for true and righteous are thy judgements for he hath judged the great Whore And the 24. Elders and the 4. Beastâ— fell down and worshipped God that satâ— on the Throne saying Allelujah c. And I heard as it were the voyce of a great multitude and as the Voice of many waters and mighty thundrings saying Allelujah For the Lord God Omnipotent reigneth Let us be glad and rejoyce and give honour to him c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of Iron â—nd he treadeth the winepresse of the wrath of God and he hath on his vesture and on his thigh a name written King of Kings and Lord of Lords c. And I saw the dead small and great stand before GOD and the Books weâ—e opened c. and they were judged every man according to their works And then it will be moâ—t clear That the Names of God Lord Lord of Lords c. not the name Jesus not once mentioned in all these Texts is the name above every name and the bowing subjection of all Angels Men Spirits great and small good and bad before the Throne or Judgement seat of Jesus Christ and his judging of them the bowing of every knee and their confessions of him to be LORD and GOD in the glory of God the Father the very same intended in Phil. 2.9 10 11. Isay 45.23 and Rom. 14 4ly Take notice of these his Hyperbolical expressions which may prove very dangerous if not warily undeâ—stood and qualiâ—ied with some grains of charity and candor Here is super upâ—n super Another super to his Name no lâ—sse then his Peâ—son That above all persons not exceptiâ—g the Persons of God the Father and God the holy Ghost And this aâ—ove all names whatsoever not excepting the Names of God God the Father 〈◊〉 HOLY SPIRIT no more then the other great and gloâ—ious names of Christ Son of God Lord c. whose Persons and Names too are Co-aequal with the Person and Name of Iâ—sus Therefore to be equally adored bowed to and honoured by all Oâ—thodox Christians whereas these his expressions seconded with constant bowingâ— only at and to the Name Person of Jesus not of God the Fâ—ther or God the Holy Ghost imply yea make an inaequality in the very Trinity it self and advance the Peâ—son Name of Jesus the Sonne above the Person Nâ—me of God the Father and Person Name of God the holy Spirit whose Deity the Eunomians Macedonians Samosetanus Photinus and their followers dâ—nyed of old and Biddolph with others amongst us of late as well as the Arrians denyed the Deity of Jesus Christ. 5ly His words That God requires this service of the knee and that to his Sonnes name Jesus Ye shall not displease him by it feâ—r not c. They that will do no honour he meâ—â—s by this bowing at or to it every time it is recited when time of need comes shall have no comfort by it Have mind on him that is named and do his Name the Honoâ—r and spare not are such dangerous bold assertionâ— as never fell from any Protestant Divines mouth or pen before his and that in a Royal Court-Auditory and cannot be justified by any of his Admiâ—ers nor excused as learned Bishop Morton confessed to me when he had well considered them and Archbishop Abbot too from the censure of Name-worship Will-worship nor distinguished from the Papists worshipping of his Name Cross Body in the Eucharist if compared with his former passages 6ly Observe this other collateral passage of his Not to do it at his Name Nay at the holy Mysteries themsâ—lves not to do It. Which may have a harsh construction agreeable to the Doctrin and practise of the Chuâ—ch of Rome Even to bow at kneel to adore the very Body of Christ in the consecrated Host and Elements themselves as the Papists do which he hath left behind him in his Chuâ—ch as the Bishop writes he
my own part since this duty was never discoveâ—ed till of late and that upon such slender evidenceâ— reasonâ— produced by the Bishop which are sooner answered than propounded I shall crave leave to dissent that it iâ— a duty of the Text till I see clearer proofs than any yet alleadged by this Bishop or hiâ— Followers so much mistaken in the Premiseâ— I sâ—all onely adde for a close That if the bowing â—f every knee and kneeling at or to the Name Iâ—sus when ever mentioned in the Church be a Worshâ—p of Gods own prescribing and a duty of the Text directly enjoyned by God himself as this Bishop positively concludes then by the self-same Text they must likewise knâ—el and bow their knees when every tongue confesseth that Iâ—sus Christ is Lord in or to the glory of God the Faâ—her they being â—oth coupled together in this Text and to be performed with one posture of bowing the knee Hence we read Rev. 4.10 11 12 c. 7 10 11â— 12 c. 14.3 to 9. c. 15 3.4â— c. 19.4 That when the 4. Beasts and others gave glory and honor and thanks and prayse to him that sitteth on the Throne and cryed Holy holy holy Lord God Almighty which was and is and is to come the 24. Elders Angels and others did all fall down on their Faces and Knees before him that sate on the Throne and worshipped him that liveth for ever and ever casting their Crownes before the Throne and saying Thou art worthy O Lord to receive Glory Honor Power and Blessing for thou â—ast created all things Blessing and Glory and Wisedom and Thanksgiving and Honor and Power and Might be unto our God for ever and ever Amen The same in substance with Gloria Patri c. And at the Communion when the Minister and People say Almighty and everlasting God c. through Iesus Christ our Lord to whom with thee O Father and the holy Ghost be all honor and glory world without end Amen O Lord and heavenly Father c. through Iesus Christ our Lord by whom and with whom in the unity of the Holy Ghost all glory and honour be unto thee O Father Almighty world without end Amen Glory be to God on high c. We prayse thee we bless thee we worship thee we give thanks unto thee for thy great GLORY O Lord God heavenly King God the Father Almighty O Lord the only begotten Son Iesus Christ O Lord God Lamb of God Son of the Father c. have mercy upon us For thou only art holy thou only art the Lord thou only O Christ with the Holy Ghost art most high in the glory of Glory of God the Father Amen the same with Phil. 2.9 10 11. and Gloria Patri in effect if not in words They all use and are enjoyned by Rubricks to kneel down on their Knees and repeat these Prayers Thanksgivings kneeling In all which over-zealous bowers at the name of Iesus usually bow their heads bodies whiles kneeling on their knees when the name Iesus is mentioned only not at any other of his names coupled with it nor at to the names of the Father and Holy ghost rehearsed with it With what color of Scripture â—ence reason do or can they then practise themselves or prescribe to other Ministers and all thâ— People by Nâ—w Rubricks not joyntly to bow their Knees or kneel and â—all down on them but quite contrary to rise up all together from their very Knees and Seats and stand upright upon thâ—ir feet without any bowing of their Knees or Bodyes at every recital Of Glory be to the Father and to the Son and to the Holy Ghost As it was in the beginning is nâ—w and â—vâ—r shall be world without end Amâ—n repeated at the end of every Psalm Hymn eight or ten times eveâ—y Mâ—â—ning and Evening Prayer though no Scâ—ipture but a humane Invention of Pope Damasus as all acknowledge at least 376. yeaâ—s after Christ in direct opposition to the premised Texts of the Philippianâ— Revelations and practise oâ— the twenty four Eâ—ders Angels their own and our Chuâ—ches usage afâ—er the Communion received and in direct contradiction to Dr. Boyes his â—eason for kneeling in the Acâ— oâ— Râ—ceâ—vingâ— because Thanksgiâ—ing is a part oâ— Prayer â—â—r which no gâ—sture is so fit as Kneeling If standing up at Gâ—oria Patri c. be a gesture whereby they and others are to glorifie worship adore the 3. Persons of the Trinity and that equally without distinction standing up at and to all their Names and Persons alike then falling kneeling down to before them in the use and recital of those other Prayses Prayers Doxologies and at the Eucharist quite contrary to and inconsistent with standing up and bowing to the name of Jesus only when all three Persons are joyntly mentioned worshipped glorified praysed adored can be no worship of Gods own prescribing nor duty of the Text. Either therefore they must henceforth disclaim their bowing at the Name â—esus and kneeling at the recited Prayers Doxologies and Lords Supper or else bow and fall down upon their Knees Faces not stand up at Gloria Patri for the future to reconcile these contradictory geâ—tures usages prescriptions resuting subverting one the other That the Brazen Serpent it self was a taken-up worship â—ere humane Injunction as the Bishops words imply is a manifest untruth For it was a thing of Gods own institution Num 21.9 2 Kings 18.4 John 3.14 As therfore thaâ— Serpent was broken in pieces when the Israelites began to worship and to commit Idolatry with it so ought this bowing at the Name of Jesus which is idolizâ—d or superstitiously abused by many to be abolished too And so much the rather because it is but a takâ—n-up woâ—ship a humane Injunction introduced propogated at fiâ—st by Popes which hath no warrant at all fâ—om God or this Text of the Philippians That this bowing to and at the name Iesus as it may be superstitioâ—sly used so it may be irreligiouslâ— neglâ—cted too Though I belieâ—e the fiâ—st part of it to be absolutely true Superstition being defined by Isiodor Angelus de Clâ—vâ—siâ— and othersâ— to be A rendering of another kind of worship to God or Christ than he prescribes in his Word or woâ—shipping God in another mannâ—r according to human inventions I shall suspend my belief of the latter Clause till this Bowing be proved a religious duty prescribed by God in Scripture by stronger proofs and better evidences than any yet produced by this Bishop or his Followers For my own part I yet think there is no Religion at all in it and so that it can be no Irreligion to omit it That it is rather Supeâ—stition than Religion to use it and that many have used it not only superstitioâ—sly but idolatroâ—sly by bowing to and adoring the bare Name and Letters of Iesus which occasioned this Discourse To evidence this I shall in the last place present you with an Exact
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
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
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
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
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
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
the Communicants at the Lords Table want her glory for as the standing of the Iews at the eating of the Lords Passover signified that there was yet to come another Doctrine then the Law of Moses even the preaching of the glorious Gospel of our Lord and Saviour Christ Iesus and other Sacraments than Circumcision and the Passover even the Sacraments of Baptism and the Lords Sâ—pper So in like manner the sitting of the Christian Communicants at the Lords Table doth signifie preach and declare unto us that we are come to our journies end concerning Religion and that there is none other Doctrine nor none other Sacraments to be looked for then these only which we have received of Christ the Lord. And therefore we sitting down at the Lords Table shew by that gesture that we are come to the perfection of our Religion and look for none other Doctrine to be given unto us Thus this antient Leaâ—ned Prebend Mr. Roger Cutchud some years before him in his first and second Sermons of the Sacrament Anno 1552. printed Cum Privilegio 1560. determineâ— the like in these words Many comming to the Lords Table do mis-behave themselves and so do the lookers on in that they worship the Sacrament with kneeling and bowing their bodies and knocking their breasts and with elevating of their hands If it were to be elevated and shewed to the standers by as it hath been used Christ would have elevated it above his head He delivered it into the hands of his Disciples bidding them to eat it and not to hold up their hands to receive it and not to worship it And so delivered it to them Sitting and not Kneeling Only God is to be so honoured with this kind of â—everence and no Sacrament For God is not a Sacrament neither is the Sacrament God Let us use it as Christ and his Apostles did if thou wilt be more devout then they wâ—râ—â— be not deceivâ—d but beware that thy Devotion be not Idolatry So he As for Dr. â—oyes with Bishop Andrews and others reason for the Churches changing Christs his Apostles and the Primitive Churches Sitting at the Lords Supper into Kneeling Because there is giving of thâ—nks in the Lords Supper which is thereâ—ore stiled the Eucharist which is a part of Prayer and in Prayer no gâ—sturâ— so fit as Kneeling this is very weak and unsatisfactory to many judicious Christianâ— 1 Because by this Reason all Christians and Kneelers at the Lords Supper ought not to sit but kneel at their own Tables too when they eat and drink because they do or ought to pray and give thanks to God before and after meat and blesse their meat as our Saviour did the Sacramental bread and wine in imitation of the Custom of the Iews consecrating and blessing their meat and drink at their Feasts and Tables in their private houses as Guliel Stuckiuâ— with others cited by him Walaeus Ainsworth Buxdorfius prove most amply But Christ though be gave thanks and blessed the bread and wine at his last Supper did not kneel but sate with his Apostles at the Table both when he blessed and distributed the Elements as the premises evidence Yea when he solemnly blessâ—d and distributed the Loaves and Fishes to the people and thâ— bread he did eat with his twelve Disciples he made them sit down not kneel both before and whiles he blessed them and gave thanks and did eat sitting Mat. 14 19. Mark 6.39.40 41. chap. 8.6 Iohn 6.10 11. Luke 24.30 and all Christians still do the like at their own Tables This therefore can be no sufficient reason to change sitting into kneeling 2ly If Thanksgiving be a part of Prayer and therefore to be performed kneeling as the fittest posture not sitting or standing pray why do these Kneelers teach us That we ought to stand up at Gloria Patri and rise up from our knees and seats to repeat it and some Popish Canons enjoyn all to stand up while it is repeated Is it not a Thanksgiving a Blessing and so a part of Prayer as well as the Eucharist They must therefore kneel at that for the future or else disclaim this reason and their standing up at it 3ly The Priests and others used to stand up to give praise and thanks to God 2 Chron 20.19 1 Kings 8.14 15. Yea the Israelites more usually stood then kneeled when they prayed to God in publick or private as is evident by 1 Kings 8.14 2 Chron. 20.5 chap. 9.13 Gen. 19 27. Levit. 9.5 Deut. 10 8. chap. 29 10. 2 Chron. 29.11 Ezech. 44.11 15. Ier. 15.1 chap. 18 20. And not only the Pharisee but humble Publican in the Gospel stood not kneeled when he prayed with a dijected face and spirit Lord be mercifull to me a sinner Luke 18.11 13. yea Christs Disciples likewise stood when they prayed and used the Lords Prayer and that by Christs approbation if not expresse precept Mark 11.25 When ye stand praying forgive c. which relates to Mat. 6.14 immediately following the â—ords Prayer which we never read the Apostles used kneeling but standing only and that by Christs approbation and command How then can kneeling be the fittest gesture in Prayer and for the Lords Prayer especially which most Bishops and Ministers kneel down to say at the end of their own Prayers before their Sermons which they make standing not kneeling Why stand or kneel they not a like at both and contradict the Apostles practise as well in kneeling at the Lords Prayer as at the Lords Supper when as they stood at the one and sâ—te at the other Is not this to bid a Non-obstante to Christ and his Apostles To controul and censure their practise gesture instead of imitating them To Lord it over Gods people and inheritance and deprive them of that Christian Liberty which Christ himself hath purchased for them 4ly There is not one precept nor president in the Bible for Kneeling at the Lords Supper but many direct Texts and Presidents that Christ and his Apostles received it sitting whose examples we ought to imitate rather then any Doctors Phantasmes No precept in the Old Testament or New and very few presidents in either for Kneeling in Prayer especially in publick Prayer There are many Presidents for sitting and standing both in publick and private Prayers â—astâ— Humiliations in the Texts forecited and the Primitive Church Christians for above 800. years after Christ on all Lords dayes throughout the year and from Easter till Whitsontide constantly prayed standing not kneeling in honour and memory of Christs Resurrection without bowing at his name Iesus or kneeling at the Lords Supper for ought appears by any Council Father or Ecclesiastical History the places of St Ambrose and Augâ—stine produced by the Papists for Adoration of the Hostia and by others for kneeling at the Sacrament grounded upon a mis-translation and mistake of Psal. 99.5 Adore and worship his Foot-stool
made a Footbanke unto that Antichristian Monstâ—r of Transubstantiation only by misinterpretation of it by such as sought out all means and laid hold on any colorable thing that might suckle the monster of their brain when it was once born So this Doctor This kneeling then in the Act of receiving is acknowledged by all its learnedest Advocates to be introduced only by Custom Vsage after Transubstantiation and Adoration of the Host prescribed first by Pope Honorius about the year of Christ 1226. promoted by the Feast of Corpus Christi instituted by Pope Vrban and confirmed for ever by multitudes of Pardons in the Council of Vienna by Pope Clement the 5. in the year 1310 as our learned Bp. Iewel and others affiâ—m without any Canon imposing it on the people The first Rubrick that ever I met with except that of the Missal for the Friers Predicants forecited is that in the Common Prayer-book set forth and confirmed by King Edward the Sixth in the year 1552. used continued in all Books of Common Pâ—ayer ever since Then shall the Minister first receive the Communion in both kinds himself and next deliver it to other Ministers if any be there present that they may help the chief Minister and after TO THE PEOâ—LE IN THEIR HANDS KNEELING Which Rubrick as the words and manner of penning declare is rather a Direction than Injunction to the People to receive KNEELING For it commands not in precise words That the People shall all receive the Communion Kneeling or only Kneeling in the Affirmative not Sitting or Standing in the Negative much lesse doth it threaten or inflict any penalty at all on the Minister if he give or on the People if they receive it otherwise nor enable the Minister to refuse the Lords Supper to such who scruple to take it KNEELING for he is peremptorily enjoyned by the Statute of 1 E. 6. c. 1. Not without a Lawfull Cause to wit for the scandalous crimes conteined in the Rubrick or Exhortation before the Communion and in case of Malice or Hatred to DENY the Sacrament TO ANY WHO SHALL DEVOUTLY AND HUMBLY DESIRE IT ANY LAW CUSTOME OR ORDINANCE TO THE CONTRARY NOTWITHSTANDING Onely it directs the Minister to deliver it to the People in their hands KNEELING and withall makes an Apology in another Rubrick in both King Edwards Books to clear the use of kneeling from any Superstition or intention of Adoration of Christs Body in the Elements or any justification of Transubstantiation to which ends the Church of Rome had abused it All which being duly pondered and that the first Reformers of our Religion under King Henry the Eighth in their Treatise concerning the Lords Supper compiled in the year of our Lord 1533. printed at the end of Mr. William Tyndal our famous learned Martyr his Workes p. 476 477. desired That Christian Princes would command and establish a Forme of Administring the Lords Supper by them described wherein ALL THE CONGREGATION are ordered TO SIT ROUND ABOUT THE LORDS TABLE as Christ his Apostles and the Primitive Christians did And then compared with these ensuing Confessions of Doctor Iohn Burges in his learned Treatises purposely written in his Defence of the Lawfullnesse of KNEELING in the Act of Receiving dedicated to our late King CHARLES and the Lord Keeper Coventry Namely That the Church of England holdeth sitting or standing to be as lawfull and holy as kneeling putting no necessity or worship of God in any of these arbitrary Ceremonies That there is not to be found any Decree for the gesture of Kneeling in the Act of Receiving no not in the Roman Church before or after thâ—â—eal presence nor yet in the Greek Churches That Beza and other Churches which live pell-mell with the Popish where Idolatry is openly in the streets committed in bowing to a piece of bread as iâ— it were nothing else but Christ himself shifted into a new suit of apparell had reason enough to forbear this gesture in their Churches and to disswade it as a thing which had been and therefore might be dangerous And thereâ—ore Beza doth no where condemn the use of it as in it self unlawfull but only defendeth the Churches which in respect of the perill that might ensue or out of a desire to root out the bread-worship out of the minds of men do decline the use of this Ceremony And this was the judgement of all those Divines who in the name of the French and Dutch Churches made certain Observations upon the Harmony of Confessions set out at Geneva in Beza his time Anno 1581. for in their fourth Observation on the Confession of Bohemia sect 14. they say thus In this Rite of Kneeling we leave each Church to their own liberty not that we condemn it simply as evil in it self used with caution given in our fourth Observation But for the rooting of bread-worship out of mens minds it is better that Ceremony in most places were abolished in receiving of the signs themselves May sufficiently perswade his Majesty our Bishops Lords and Parliaments to indulge the liberty of sitting to those who scruple kneeling at the Lords Supper since the Church of Rome her self prescribes it not by any Canon or Rubrick in the act of receiving and there hath been is and may be peril and scandal in its use Now whereas some conceit and object That it is a great contumacy irreverence sawcinesse boldnesse for those who confesse themselves unworthy to gather the crums under Christs Table at his Supper to presume to sit and eat the consecrated Bread and drinks the Cup at or upon the Table it self not KNEELING at a distance before or prostrate under it I desire such Objectors to â—onsâ—der 1. That Christ himself out of his infinite love invites all Communicants not to gather up the crums under this his Table like Dogges or as the captive Kings did under Adonibezecks the proud Tyrants Table but to sit down eat and drink the consecrated Bread Wine and this his Heavenly Banquet at his Table Therefore it is rather a high contempt disobedience voluntary sinfull Humility or slighting undervaluing of Christs love and grace for any invited Gueâ—ts like Dogges and Slaves to lye prostrate before or under his sacred Table then with Faith and holy confidence to approach unto it to sit eat and drink thereat as he enjoyns them 2ly That if it were no ill manners presumption or irreverence for the Disciples Lazarus and others to sit down with Christ himself whiles on earth at ordinary Tables the Pascal Supper and Lords Table too or in St. Iohn to lean on his breast and bosome at it or in the Primitive Church Christians to sit eat and drink the consecrated Elements at the Lords Table for many hundred years after Christs Incarnation then doubtlesse it can be no contempt misdemeanor irreverence unmannerlinesse for any now to do the like but rather it must be so in
the Church And likewise licet in Primitiva Ecclesia c. Although in the Primitive Church this Sacrament was received by the faithfull under both species Tamen c. Yet notwiâ—hstanding to avoid some Perils and Scandals this â—â—stom was introduced afterwards that it should be received by those who consecrated under both specâ—es and by Laymen only under the species of Bread Since it is most firmly believed and in no wise to be doubted That the intire Body and Blood of Christ is truly contained as well under the species of Bread as under the species of Wine Wherefore seeing this custom was rationally introduced and very long observed by the Church and Holy Fathers it is to be reputed for a Law which is not lawfull for any to reject or change at pleasure without Authority of â—he Châ—rch Wherefore to say that it is Sacrilegious or unlawfull to observe this Custom or Law ought to be reputed erroneous pertinaciter asserentes oppositum praemissâ—rum c. and those who peremptorily assert the coâ—trary are to be banished and grievously punished as Hereticks by â—he Diocesans of the places or their Oâ—â—icials or by the Inquisitors of Heretical praviâ—y in Kingdoms and Provinces in which any thing shall peradventure be attempted or presumed against this Decree according to the Canons and lawfull Statutes wholsoâ—ly invented in favour of the Catholick Faith against Hereticks Also this Holy Synod decreeth and declareth upon this matter that processe shall be directed to all the most Reverend Fathers in Chrâ—st Lords Patriaâ—châ— Primates Archbishops Bishopâ— and their Vicars in Spiâ—ituals wherever constituted in which it shall be committed and commanded to them by Authority of this Council under pain of Excommâ—nication that they effectually punish those offending against this Decree who communicate the people under both species of Bread and Wine or that exhort or teach them that it ought to be done And if they return to repentance they may be received to the bosome of the Church wholsome Pennance being injoyned to them according to the measure of the â—ffence But such of them who with obstinate minds shall not care to return to repentance are to be restrained and punished by them by Ecclesiastical censures and the ayde likewise of the Secular Arme is to be invocated for this end if need shall require Here this Popish Council sets up the late Custom Power Canons of the Church 1. To alter the very institution of Christ himself the practise of the Apostles and primitive Church Fathers first in two particular Circumstances or Ceremonies observed by them in the celebration of the Lords Supper to wit 1. In the time of receiving it after Supper 2ly In the manner of receiving it after meat but not fasting And â—rom these 2. Alterations in these Circumstances proceeds in the third place to make justifie decree â— Most sacrilegious alteration in the substance of it in taking away one Part thereof to wit the Cup and Wine from all the Laity at one blow upon this absurd heretical Whymsical Reason and notorious untruth laid down as a most certain undubitable truth That the Body and Blood of Christ are by way of concomitance conteined and received under each species of Bread and Wine 2ly It sets up justifies decrees a direct contrary custome of receiving the Lords Supper 1. only in the moâ—ning 2. only fasting 3. for Priests only in both kinds 4. for all Laymen under the species of Bread alone without the Cup with a most aâ—dacious blasphemous peremptory NON OBSTANTE to Christ himself the Apostles and primitive Churches Practise and Inâ—titution 3ly It prohibites Priests and People too either to imitate their examples or institution for the future or to say preach or affirm they ought to imitate them or so much as to speak against any of those their late Cuâ—tomes and Antichristian Innovations Errors 4ly They excommunicate banish punish all those as HERETICKS and prosecute persecute them with Ecclesiastical censures of all kinds and the power of the secular arm if they once presume in any place by words or deeds to follow the Precept or Preâ—ident of Christ his Apoâ—â—les and the Primitive Church or oppose or submit not to their Innovations Inversions and subversions of them 5ly If the terror of those Ceâ—sures prevail to force conformity to their Innovations in any former Non-conformist whether Priest or â—ayman he must not be received into the bosome of â—he Chuâ—ch without publick penitence and Pennance proportinable to his offence What effusion of Christian blood Martyrdomes Wars Schismes Tumults Controversies this Canon hath procured throughout Châ—istendome ever since the Histories of Bohemia Gâ—rmany France Spain Italy England the Netherlands Mr. Fox his Acts and Monuments with other Martyrologies and will abundantly inform us Our most gracious Lord God Author of this holy Sacrament of love unity so inâ—pire direct our Religious indulgent Soverâ—ign Lord the King his Parliament Council Bishops Ministers with the Spiâ—it of Wisdome Clemency Moderation and Christian compassion towaâ—ds the â—ender scrupuloâ—s consciences of many thousand Ministers and truly loyal dâ—tifull pious Subjectâ— in this particular that the Alteration of receiving the Lords Supper from its primitive antient usual gesture of sitting practised by Christ his Apostles the primitive Church Châ—istians for many hundred years to Kneeling only by late Custome since Transubstantiation and Adoration introduced by the Church of Rome for the premised ends the total abandoning of Sitting and enjoyning the sole use oâ— Kneeling to all Ministers and Communicants whatsoever the suspending pious Ministers from their Ministry Benefices inflicting â—cclesiastical Censures on them as Non-conformists Schismaticks for not Kneeling or delivering the Lords Supper to their People sitting or writing preaching in defence of this Geâ—ture practised heretofore the depâ—iving of those Laymen who refuse to receive Kneeling for the premised Reasons not only of the consecrated Cup as this Popish Council of Constance with the Councils of Basil Seâ—â—io 30. of Trent Sessio 21. c. 1. siâ—ce that did but even of the Bread too which Romisâ— Priests indulge to all Laymen and totally secluding those from the Sacrament who out of conscience refuse to take it Kneeling yea Members of Parliament themselves and passing them by with publick contempt as of late when they were all enjoyned to receive the Lords Supper together and that against the expresse words of his Majesties most gracious Declarations to all his loving Subjects of the Kingdom of England and Dominion of Wales concerning Ecclesiastical Affairs then newly published That none shall be denyed the Sacrament of the Lords Supper though they do not receive it Kneeling in the Act of Receiving Which hath given just caâ—se oâ—â—ear of greater seveâ—ity towards them and others by over-rigid imperiouâ— Prâ—lates Pâ—iestâ— and â—lergy-men when the Parliament is not Sitting Ecclesiastical Couâ—ts and new Liturgies confirmed restoâ—ed to their pristine Vigor and that barely upon pâ—etext that the Custome of Kneeling
ventâ—rum erat Christi nomen Nusquam est alibi omnino in ulla gente in ullo regno Unctus est ergo Deus a Deo Quo oleo nisi spirituali Oleum n. visibile in signo est Oâ—eum invisibile in Sacramento est Oleum Spirituale intus est Oleum visibile exterius est Unctus est nobis Deus et missus est nobis et ipse Deus ut ungeretur homo erat ut Deus esset ita Deus erat ut homo esse â—on dedignaretur Uerus homo verus Deus in nullo fallax in nullo falsus quia ubique verax ubique veritas Deus ergo homo et ideo unctus Deus quia homo Deus et factus est Christus The like he asserts elsewhere 5. So Primasius Remigius Haymo Anselme Theophilact Oecumenius on Heb. 1.9 read it thus O Deus Filius unxit te Deus Pater c. all agreeing that God the Son is annointed by God the Father with God the Holy Ghost 6 Cyrillus Alexandrinus Contr. Julianum l. 8. Thus Comments on this Text. Propterea unxit te Deus Deus tuus prae omnibus consortibus tuis Vides Deus ungitur Deo c. 7. Thus also our Venerable Beda resolves Expositio in Psal. 44. Heb. 1. O Deus verbum Deuâ— tuus id est Deus Pater unxit te c. Unctus Deus a Deo often repeated 8. Isycbius in Levit. cap. 8. concludes Neque Christi Divinitas post unctionem ab humanitate dividitur sed five â—ngi dicatur five generari five pati five reâ—urgere â—ive asâ—umi dicimus hoc incarnatum verbum non dividentes dicentes hominem quidem unctum Deum autem non unctum Sed Deum cundem â—â—muâ— ac hominem Hoc N. David fine aliqua dubitatione approbat quum dicit Sedes tua Deus in seculum seculi virga recta est virga regni tui dilexisti justitiam odisti iniquitatem propterea unxit te Deus Deus tuus Cernis Dâ—um dici qui unetus est quia omnia carniâ— suae monifestum est quod â—ibi metipsi qui incarnatus est vindicat 9. Paschasius Rathertus Exposie in Psal. 44. sings the same tune Quid sequitâ—r Propterea unxit te Deus Deus tâ—uâ— Primum Dei nomen vocativo casu intelligendum sequâ—us nominativo Quia alius est Deus quâ—â—ngitur alius ille a quo ungitur Tâ—us N. cum dicit relativum est ad autorem per quem ungitur in Regem c. Unde ait Propterea unxit te Deus Deus tuus Deus ergâ— in Regnum ob meritum justiciae dilectae perosae iniquitatis à Deo suo unctus â—st id est Filius a Patre Non enim intelligentiam nostram aliquod confundit intervallum ubi discretio Personarum duobus distinguitur praeâ—ominibus videlicet te tuus Non quod natura distinguatur deitâ—tis cum dicitur unxiâ— te Deus ac deinde additur Deus tuus Nam cum dicit Deus et Deus ostenditur una natura una deitas quia ille Deus qui ungitur ab â—o Deo est qui ungit Et 〈◊〉 Deus a Deo est nihil aliud quam Deus est Propheta eo ordine narrante tuâ—sâ— c. What more punctual then â—ll these concâ—rrent Fathers against thâ—s false dangerous Paradox of Bp. Andrews That God the Son was not yea cannot be anointed I could adde a whole Grand â—ury more of other learned Writers to the same effect but shall conclude with â—ulielmus Vâ—sinus Vnctio enim est non tam dâ—norum acceptio quae competit soli humanitati sed ordinatio ad officium Mâ—diatoris â—â—ae competit etâ—am Divinitati Eâ—fi igitur sola humanitas potest acciperâ— Spiritum sanctum tamen non sequitur excluâ—â—o Divinitatis ab unctione quatenus est designatio ad officium c. Of which you may read much more there to the like effect And here we will next examine the Bishops Argument and retort it thus upon him That name which is not the name of God to it we must not bow So the Bishop argues But the name Jesus is not the name of God Ergo to it we must not bow The Major is the Bishops own reason words The Minor is already proved And it may thus be evinced by his own reason last refuted That name which is ascribed to Christ who is and as he is annointed is not the name of God For God as the Bishop averrs and resolves câ—nnot be annointed But the name Jesus is ascribed to Christ who is and as he is annointed witnesse Acts 4.26 27. For of a truth against thy holy Child JESUS whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Isâ—ael were gathered together And Acts 10.38 God annointed Iesus of Nazareth with the Holy Ghost and with power Therefore we must not bow at or to the name of Jesus because it is not the name of Gâ—d since both theâ—e Texts resolve that God annointed JESUS Invert we now the Argument against this Bishop and then see what conclusion follows That name which is the name of God â—o and at that name we ought to bow So the Bishop argues But the name of Christ as I have proved especially the names God Iehovah Lord Emanuell Spirit Father Holy Ghost c. are the names of God Ergo to and at them and every of them we ought to bow Again Every name receives its dignity from the Person whoâ—e name it is So the Bishop But every of these names of our blessed Saviour is the name of that Person who is God as well as Man Therefore to and at every oâ— these his names we ought to bow and not at his name Jesus only which principally denotes his humanity For his Thirteenth Paradox That the name Christ was comunicated by God to others but the name Iesus not for that is proper It contains a double Falshood For Fiâ—st We reâ—d of no man or person who is stiled Christ or The Christ or Iesus Christ in Scripture but only our Saviour Christ Neither find we this single title Christ in our English or Latine Translations applyed â—o any but ouâ— Saviour Nor yet the title of Mâ—ssâ—as but to our annointed Lord and Saviour alone who was annointed with the oyl of gladness above his fellows Yea although that antient Kings Prists and Prophets might be called Christi because annointed yet none of them all were so annointed as the Lord Christ. For they were annointed with some graces only in a measure but Christ had the oyl of all graces without measure They were annointed some as King and Priest only as Melchisâ—dech some aâ— King and Prophet only as David some as Priest Prophet as Samuell but Christ only and alone was annointed as King Priest and Prophet they all only with oyl He with the Dâ—â—â—y it self so as the name Christ in this respect was peculiar
Chronological History of the true Original Pedegree and Progress of this Ceremony unknown I believe to most even of those great Prelates and Divines who customarily use it who if they had observed that Maxime oâ— Aristotle Scire est per Causam scire That rule they learnt in their Grammars Faelix qui potuit rerum cognoscere causas or that Gospel Precept 1 John 4.1 Brethren believe not every Spirit but try the Spirits whether they are of God bâ—cause many false Prophets are gone out into the World should have first examined who were the original Inventors Propagators of this pretended Duty or Ceremony and upon what motives grounds designs they first introduced it before they practised it themselves or pressed it upon others Consciences that so they might avoid that censure and danger denounced by our Saviour Christ himself against the Pharisees and their Disciples who were guided more by tradition custome of the Elders than Scripture or right reason Mat. 15.14 Let them alone they be blind leaders of the blind And if the blind lead the blind as I fear they do in this particular as well as others both shall fall into the ditch To avoid which danger I shall now out of Conscience and Christian compassion endeavour to open their eyes and discover that new light unto them which God hath revealed unto me upon my best Inquiry after it for my own private satisfaction and otherâ— instruction which I hope will prove a satisfactory Apology for the Indulgence of Christian liberty to all scrupulous tender Consciences in this particular according to his Majestiâ—s late Royal Declarations SECTION III. What was the true Chronological Original Beginning and Progresse of the Ceremony of Bowing at the Name of JESUS and by what Popes Popish Indulgences Artifices Feastâ— Councils Authors it was first Introduced Prescribed Propagated Very necessary for the Information of others and Determination of all Controversies concerning it IT is an unquestionable truth attested by many Fathers Councilâ— and Ecclesiastical Histories That the Primitive Christians and Churches of Christ for above 850. years after our Saviours Birth in all their Assemblies on Lords dâ—â—es throughout the year and between Easter and Whitsontide did never use to bow their knees no not in the very duty of Prayer it self but prayed and performed all other Holy duties to God and Christ standing in memory of Christs Resurrection from the dead And that all the Orthodox Christians constantly asseâ—ted against the Arrians and other Hereticks that the Three Persons of the sacred Trinity as they were co-eternal and co-equal so they were to be equally worshipped adored honoured with one and the self-same worship and veneration for which end some write they invented the use of Glory be to the Father and to the Son and to the Holy Ghost and â—aptised all they admitted as Members into the Church in their Three Nameâ— according to our Saviours Precept Mat. 28 19. This being undeniable it thence inevitably follows that during all this tract of time they never used to bow their knees at or to the name of Jesus when read or rehearsed in their publick Assemblies on those daies whence it is we find no mention at all of any such duty or Ceremony used in any Father Council Historian or other Author for above a thousand years after Christ who doubtlesse would have recorded it especially in their Commentaries on Isaiah 45. 23 and Phil. 2.9 10 11. had there any such practise been used or duty or Ceremony prescribed by these Texts as some late Divines a verr without any prose or shadow of Authority Pope Iohn the 20. who swayed the Popedom about the year 1030 is the first I read of and that only in one late Protestant Writer but no other Author who as I suppose mistakes Pope Iohn the 20. for 22. of which hereafter out of Salmeron the Jesuit that set aâ—roach this Ceremony of bowing at the name of Iesus of whom Sir Edwin Sands in his Europae Speculum Hagae 1629 page 16 writes thus By grant from Pope John the 20 th â— every inclining of the Head at the name of Iâ—sus gets 20 years pardon a matter in Italy no not to this day unpractised And to grace that Ceremony the more I have heard sundry of their renowned Divines teach in the Pulpit that Christ himself on the Crosse bowed his Head on the right side to reverence his own name Jesus which was written over it A Monkish Fable This is the highest pedegree of this late upstart Ceremony that I have hitherto met with Petrus Blesâ—nsis Arch-deacon of Bathe who flourished about the year 1160. Sermo 28. De Aâ—sumpsione B. Mariae hath this ensuing Passage Non frustra consuevit Ecclâ—sia intercessionem beatae Virginis affecâ—uosius caeter is implor are ita quod auditâ— ejus nomine genua terrae affigat imo pro nominis reverentia quasi mare confragâ—sum sonant vota populorum And in the Margent there is this Note Mariae genua flectuntur Which Passages seem to imply that men did then use to bow the knee to and do reverence at the name of the Virgin Mary but that they did so at the naming of Iesus I find no Authority at all in this Writer Lucas Tudensis who wrote about the year of our Lord 1220. Adversus Albigensium Errores lib. 2. cap. 14 writes thus Qui humilitate superbiae principem vicit humilitate nos contrâ— potestates aerias semper pugnare docuit quod ipse fecit tâ—mpore carnis suae quando non recto capite sed inclinato emisit spiritum Inclinenius nos illi capita nostra non solum mentis sed corporis laudes gratias persolventes eiqui pro nobis peccatoribus se misericorditer inclinavit Sed sunt nonnulli qui superbiae spiritu tumefacti de quibus valde dolendum est qui etiam cum Gloria vel Laus Deo recitatur in Ecclesia contemnunt aut erubescunt Regi Regum Iesu Christo inclinare coram transeunte Cruce vel Christi Evangelio non assurgunt in celebratione Missae Sacerdote se ad eos vertente Dominum annunciante inclinari contemnunt ad benedictionem Pontificis caput nudare negligunt quod omnino nesarium est haeresi proximum cum elevatur corpus Christi à Sacerdote in sacratissimo Ministerio Missae vel alias defertur erubescunt vel refugiunt suppliciter adorare Hoc max. noâ—nulli faciunt Curiales qui consuev terrenis Principibus flexis genibus nudo capite ministrare O stulta dementia c. Hunc erâ—o tantae promissionis accepta fiducia totis nisibus colâ—â—demus illi simplicitate recta humiliemur illi mentis corporis capita non verecundemur nudare inclinare quia Deus fortis pro nobis infirmis se inclina vit ut homo infirmus fieâ—et ut humana firmitas soliditate perpetua
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
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