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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65972	Arguments against bowing at the name of Iesvs proving the unlawfullnesse and injustice of imposing that posture in Gods worship, which is neither injoyned by word of God, nor by the canon of the Church ... / composed abovt five years since by a reverend minister of the city of London.	Reverend minister of the city of London.; Wickins, William, 1614-1699.	1641 (1641)	Wing W2083; ESTC R24555	15,346	22

man to make profession of some good which is not in truth in him what is this but to command dissimulation and for the greatest part of those that are most taken with and most pliable to this posture it is more then aparent that for any inward soule reverence to Christ they have little to doe with it So that to command all without exception to doe it there is no interpretation to salve it but that it is to command the greatest part of those to whom it is injoyned to professe that outwardly which they are not within which in plain speaking is grosse dissimulation 2. If it be the proper end and intent of this Ceremoniall worship to testifie the inward reverence of the soule to Christ then should it rather be commanded to be done at such times indefinitely when a man finds the impression of such a reverence upon his spirit and not determinately when ever he heares the sound of the Name Iesus Out of the aboundance of the heart the mouth speaketh and so it is fittest for all the body to speake and not when the heart is empty 3. If a definite time be fit to he appointed when men shall bow their bodies to Christ in token of their inward reverence it should rather be when some of those great things he hath done for us were mentioned then when only this bare name is recited because there is not so much in the bare Name which is scarsely herd to affect the heart towards him as when that goodnesse and mercy which is seen in that great salvation he hath purchased for us is displayed before our eyes 4. Lastly it is a thing altogether unreasonable when things that are stronger and more spirituall are in place especially when that which is a more full and more genuine exercise must give place for a time to make way for that which is inferiour to it But reverence in attention to the Word of God and Christ is doubtlesse a greater and fuller exercise and testimony of greater inward reverence of the heart then bowing at the name of Iesus is The Sould●ers that put him to death bowed the knee to him in derision but for outward reverence in hearing the Scriptures though it may be taken up by those that have no true love to God or his Word yet God himself gives testimony of it as a seemly behaviour well becoming his people Ezek. 32. Ergo For a man to break off and interrupt a more solemn exercise to Christ which reverent 〈…〉 in a reverent attention to his Word whether it be sitting or standing onely to introduce a heterogenity lesse pertinent exercise in bowing I conceive is not that reasonable service of God which the Scriptures call for and require at every mans hands ARGUMENT 11. THat worship which neither the Law of God nor the Law of Man nor the Church whereof we are members imposes ought not to be assented unto or entertained But such is this bowing it is neither commanded in this case by the Law of God neither is there any Canon or Constitution of the Church Ergo c. The Major is without exception As for the Minor That this worship is not commanded by the Law of God it hath been sufficiently declared already For the latter member of it that it is not commanded by any canon or Constitution of the Church may thus appeare if not by the 18. Canon then not at all But that it is not commanded by the 18. Canon These considerations make it every whit asmuch if not more then probable 1. That worsh●p or reverence here advis●d or called for is only such a worship or reverence as is due for that is the first and principall qualification of it by which the other two us and all must be interpreted Now the rule in Law is That is due which is required by the Law of God But such reverence or worship of Christ which the Law of God doth not require is not that worship which the Canon adviseth unto But now as concerning the bowing worship or reverence in this case it hath bin often proved to have bin no where required by the Law of God If it be Objected That the word due may have reference to some former Law or Constituteon of the Church aswell as to the Law of God in respect whereof it may be called due I Answere First that this being left doubtfull and undetermined in the Canon whether it be such a worship as is due by the Law of God or by the Law of the Church then the interpretation of the Canon is not to be left too or made by any one man or more but by a Convocation of the Clergy under the broad Seale as is expresly injoyned by his Majesties Declaration prefixed before the last Impression in the Book of the 39. Articles of Religion Ergo as yet till the Canon be made to speak more plaine by this Authority there is no Authority sufficiently peremptory to impose any such worship by vertue of the Canon But Secondly suppose it be granted that the word due hath or may have reference to some former Constitution of the Church yet till such a Canon be produced which hitherto hath not been neither ever will or can be where this reverence of bowing the body or knee precisely or determinately is injoyned till then there is nothing to be had out of the Canon for bowing 2. That reverence to Christ the Canon adviseth unto is only such a reverence as hath bin accustomed Now to what custome this word referreth there is nothing determined of it it ●s not in any probability but that it is either to the Church of God in generall or to the custome of the Church of God in England as for what hath bin accustomed in the Church m●lignant of Popery I presume the Canon looks not after it Now that it hath neither bin the Custome of the Church Catholicke nor the custome of the Church of England to bow still at the name of Iesus I know no Authenticke Author that can testifie as for the practise of some particular either place or person it will not amount to make that which is properly called a Custome 3. But if the words of the Canon Due lowly and Customed be understood of any humble deportment and reverent Composure of the outward man in the hearing of the word of Christ then will the sence be more expedient and cleare then wil be found in any other interpretation for suah a reverence is first apparently Due from the Word of God and his Law and the Law of the Church And Secondly it is lowly the body every way framed to the humble deportment of the soule Thirdly such a reverence hath bin still accustomed and is still the custome of all the true Servants of God both in England and elswhere those Three qualifications of Due Lowly and Reverend will never be made so really and so generally into the worship of bowing as they doe to that reverent and humble attention of hearing the word of God and this is most plyable to the meaning of the Canon 4 Nothing is injoyned in this Canon that is not prescribed nor mentioned in the Book of Common Prayer and it is evident from hence because in the Act of Conformity prefixed before the Book if there be any other Ceremony in the service of God it is prohibited under the penalty but for the Ceremony of bowing at the name of Iesus the Book of Common Prayer no where mentions Ergo it is not likely to be injoyned or if that be granted then the Book of Common Prayer will fall heavy upon him that shall observe the Canon on the other side the Canon will condemn him that shall observe the Book of Common Prayer 5. His Majesties speciall Command and pleasure is in the former Declaration that the literall and Grammaticall sence shall still be taken and no other But now if the Canon have no other Midwife but the literall and Grammaticall sence it will never be delivered of this bowing worship at the name of Iesus If the canon were exactly translated into all languages and suit made to the best Grammarians of all Nations to give the literall sence of it it is not to be conceived that any one of them would ever find that bowing the body at the sound of the name Iesus would ever to be meant by it FINIS

ARGVMENTS AGAINST BOVVING AT THE NAME OF IESVS COMPOSED ABOVT five yeares since BY A REVEREND MINISTER OF THE CITY OF LONDON FOR his own defence Proving the unlawfullnesse and injustice of imposing that posture in Gods worship which is neither injoyned by the Word of God nor by the Canon of the Church though pretence be made by some to be commanded from both as appeares chiefly in the first and last Arguments Revelation 22.18 19. For I testifie untoe very man that heareth the words of the prophesie of this Book If any man adde unto these things God shall adde unto him the plagues that are written in this Book And if any man shall take away from the words of the Book of this Prophesie God shall take away his part out of the Book of life and out of the holy City and from the things which are written in this Booke 1 Cor. 14.26 Let all things be done unto Edifying Published in the yeare 1641. ARGVMENTS AGAINST BOVVING AT THE NAME OF IESVS ARGUMENT I. ALL worship of GOD that is taught by the commandements of men and not prescribed by GOD himselfe is will-worship and simply unlawfull But such is this bowing at the Name of Iesus Ergo will-worship and simply unlawfull The Major Proposition is from Heaven and therfore greater then to be denyed Esa 29.13 Col. 2.22 and elsewhere The Minor likewise I conceive to be evident Because there is no such worship to Christ taught by God or Christ himselfe as the bowing of the Body to him upon the mention or sounding of the Name Iesus As for that place Phil. 2.10 which some look upon as countenancing this worship I conceive it doth not so much as look towards it For First it is here said not that at the Name of Jesus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of Iesus every knee shall bow The Proposition iv in never to my remembrance noting the time when except it be in construction with words signifying time as Mark 1.9 It came to passe in those dayes and such like But very frequently the cause for or through which as Mark. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what power that is by or through what power dost thou these things So Rom 7.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying me or leading me Captive in that is by the Law of sin besides many other like instances so that the name of Iesus here meant must not be any name made of letters and sillables but of power majesty and terror because there must be found in this Name that which must be that efficient cause of the sujection here spoken of that which must command this bowing the knee from all Creatures whatsoever which of all literall names or titles that are given to Christ in the Scriptures is least of all intimated in that sweet and gracious Name of Iesus a Saviour what is there in that Name to compell or force the Devils to bow the knee unto him Secondly neither is it here said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that at or in the name Jesus but in the name of Iesus every knee shall bow as all translators read i● Now any other name or title given to our Saviour in the Scripture as Christ Emanuel c. may in better propriety of speech be called the names of Iesus then Jesus it selfe to urge and say that Iesus is the name of Iesus savours not the dialect of the Holy-Ghost Thirdly That name of Iesus here spoken of wherein it is said that every knee shall bow is such a name as was not given to Christ till after his sufferings and at the time of his exaltation and sitting down at the right hand of majesty for it is expresly said to have bin given unto him by God his Father by way of reward or recompence for that great service he did unto him in that great abasement and humiliation of himselfe unto death Wherfore saith the Text God hath exalted him and given him a Name verse 9. namely for that obedience and humiliation of himselfe mentioned verse 6 7 8. But the name Iesus we know was given unto him long before at the time of his Circumcision therfore this is not the name that every knee shall bow at Fourthly If this worship of bowing at the name Iesus were commanded in this Scripture then were it a sinne and simply unlawfull to omit it at any time whensoever it sounds which no man ever yet affirmed that I have heard of Fiftly If bowing the body at the name Iesus be enjoyned in this Text by the same interpretation the Confessing with the tongue that Iesus Christ is the Lord must be injoyned also and as altogether necessary as the other for those things which God hath joyned together can no man put asunder Sixtly If this worship of Christ of bowing to him mentioned in this place be due unto him in relation to his Name Iesus or as he is a Saviour how come the things under the earth by which all interpreters that I know understand the Devils except some Popish that fish for Purgatory in the words How come the Divels I said to be charged with men touching the exhibiting of this reverence or adoration to Christ who we know have neither part nor fellowship with them in that great and gratious businesse of salvation Seventhly I doe not know any Orthodox or ancient interpreter so to interpret the place But perhaps it wil be said Notwithstanding though this Scripture will not carry it yet will it not follow that bowing at the name of Jesus should be will-worship because bowing to his person being a prescribed and unquestionable lawfull worship it may be performed at any time and therfore at such a time as the name Jesus is named aswell as at any other time for election of a mans time when be will worship God doth ●ot alter the nature of the worship nor make it ever the more will-worship To this I Answer True election of time for the worship of God or of Christ in respect of Conveniencie and freedome from distraction of businesse or in respect of any such circumstance as may really further or better the worship hath no such influence into it as to alter or change the nature of it because such a choyce of time is rather of Gods chusing then of ours for the Scriptures without and the Law of Conscience within commands us to make choyce of such time when we may serve and worship God after the best and holyest manner But to rule the election of time for giving any outward act of worship or adoration unto God by any such Circumstance which hath no relation at all to this worship I meane to better it or further it in him that performs it but only that which is founded on the device of men I conceive to be an unlawfull election and not to be made As for example for a man to make choyce of the time