p. 64. Chrysost. Hom. 32. in 1 Cor. 12. Fulgentius Object Arrianorum discus pag. 204. Cyrillus Alexandrinus de Incarnatione Vnigeniti c. 11.26 Hypolitus de Consummat Mundi Antichristo Orat. Bibl. Patr. Tom. 3 p. 17. b. Dionysius Alexandrinus Contr. PauluÌ„ Samosatenum Ib. p. 74. b. Prosper Exposit. in Ps. 102. f. 236. a. Paulinus Epist. ad ApiuÌ„ Bibl. Patr. Tom. 5. pars 2. p. 187. b. Sancti Procli Sermo in transfig Christi Ibid. p. 335. E. Arnobius Com. in Psa. 64. Bibl. Patr. pars 3. p. 262. a. Agobardus ad Lud. Imper. Ibi. Tom. 9. pars 1. p. 556. g. Angelomi Strom. in l. Regum 2. c. 12. p. 740 E. Damascen Orthodoxae fidei l. 3. c. 29. p. 433. C. Simeon Thess. Archiepiscopi de divino Templo Bibl. Patr. Tom. 12. pars 1. p. 880. C. Petrus Blesensis de Transfig Dom Ibid. pars 2. p. 915. b. Nicholaus Cabasila de Vita in Christo. l. 6 Ibid. Tom. 14. p. 127. Papa Innocentius 5. in Circumcis Dom. Sermo Tom. 1. p. 95. de Contemptu Mundi l. 2. c. 15. p. 445. with Brentius in Phil. 2. 9.10 and sundry others joyntly render and read this text Mihi ipsi ei illi or coram illo flectotur omne genu c. not in nomine or ad nomen Iesu to testifie that this bowing of the knee in the text shall be given not to or at the name Iesus but to the very person of Christ himselfe So Isay 45.23 Rom. 14.9.10 11. expresly resolve As I live saith the LORD every knee shall bow to ME and every tongue shall confesse to GOD. No colour therefore is there in this text for bowing at or to the name IESUS but onely to IESUS HIMSELFE when we shall all joyntly appeare before his Tribunall The rather because St. Cyril of Alexandria reads it thus Vt in nomine Iesu Christi omne genu se flectat coupling Christ and Iesus together and making one as much the name in the text as the other The Councell of Franckford upon the Mane under Adrian the first reads it thus Cessate cum adoptiuum nominare qui verus Deus Et verus Dei filius in cujus nomine omne genu flectitur c. Dionysius Alexandrinus Epist. Contr. Paulum Samos reads it thus Vt in nomine ejus omne genu flectatur Arnobius Can. in Psal. 88. thus Ego primogenitum ponam eum ut in nomine ejus omne genu flectatur Angelomus in his Strom. in l. 3. Regum c. 8. thus Christo enimpropter gloriosae meritum passionis datum est nomen quod est super omne nomen ut in nomine ejus omne genu flectatur c. Paschatius Ratbertus in Matth l. 11. thus Et donavit illi nomen quod est super omne nomen ut in nomine DOMINI omne genu flectetur c. All which antiquities overthrow this bowing at the name Iesus Fourthly when and where this bowing shall be Hypolitus de Consummat mundi Orat. Ephraim Syrus de Apparit Crucis temp Iudicij p. 230. 703. Gregentius Archiepisc. Tephensis Disp. cum Herbano Iudaeo Simeon Thes. Arch. de divino Templo Isiodor Hisp. Com. in Gen. c. 30. p. 301. in direct termes to omit all others Bp. Alley Bp. Babington Dr. Fulke Dr. Willet Dr. Boyes Dr. Ayray in their places hereafter cited and the whole current of Expositors expresly conclude That it shall bee onely in the generall Day of Iudgement for time before Christs tribunall for place when and where all things in Heaven earth and under the earth shall stand before his Iudgement Seate and there cast themselves downe joyntly before him confessing him with one consent to be their Soveraigne Lord and calling him their LORD This Mr. Page himselfe and all our Antagonists doe and must confesse to be the time and place of this genuflection prophecied of rather than prescribed or now commanded in this text Since Isay 45.23 Rom. 14.9 10 11. Matth. 7.21 22 23. cap. 25.31 32 33 34 37 41 44 46. Revel 5.13 14 15. cap. 7.11 12. Iohn 5.22 23 27 28 29. Acts 2.34.36 cap. 10.36 and other texts in the 1. and 7. Quaere thus determine it past all dispute Hence then I thus argue If the name above every name in which all knees must bow mentioned in this text of Phil. 2.10.11 bee not the name Iesus the bowing of the knee no litterall actuall present genusâ—ection but only the generall subjection of all creatures in Heaven earth under the earth to â—he very person of Christ as their LORD not to or at his name Iesus and that at the generall Day of Iudgement before Christs owne Tribunall not in time of Divine Service or Sermons here on earth then this bowing at the name Iesus neither is nor can be a duty warranted much lesse prescribed by this text But all this is apparant by the premised Fathers and Authorities Therefore the conclusion undeniable maugre all the late ridiculous Pamphlets and passages to the contrary of Widdowes Shelford Page Heylyn Wrâ—n Reâ—ve Mounâ—ague Pocklington Browne Reede Adams a Coale from the Altar Bishop White or any other who babble and scribble much in the Iesuits and Papists words but prove nothing at all by Scripture or Antiquity for this Ceremonies use or lawfulnesse or new duty of the text now so much urged every where point-blank against Iohn 5.23 That all men should honour the Sonne even as â—hey honour the Father But no men honour the Father thus in bowing at the recitall of his name Therefore they ought not thus to honour the Sonne Courteous Râ—ader that the Autâ—or without whose privity these and other Impressions have beene published may not suffer by mine or the Printers negligence pray correct these following errors which corrupt the sence ere thou read the Treatise In the Title 1 9. f gived r. proued p. 1. l. 16. f. Mat 20. r. 25 p. 2 l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 14. an interrogation point is wanting before whether l. 19. counted r. corrupted l. 22. contemne r. confirme p. 3. l. 23. As it is not râ— as it If notâ— p. 4. l. â— that of c. r. yet it is l. 22. as r or p. 5. l 13. theâ— r. they pâ— 8. l. 3. Clichtouius l. 21. Alcuvinus p 9. l. 30. added r. adored p 10. l. 29. worship r. worshipping l. 21. Romish r. Rhemistâ— p. 11. l. 19. r. it can l. 33â— r. person p. 12. l. 3. they r. thâ— p. 13. l. 31. hath r. had p. 14. l. 10. blot out that reverence to him l. 28. person r. reason pag 16. l. 31. Statutes r. Stationes pagâ— 17. l. 4. use r. used l. 27. r. of a. p. 19. l. 35. certiâ—ie r. justifiâ—â— pag. 20. l. 28â— râ— Altar-wise p. 23. l. 24. r. this Statute p. 25. l. 19. blot out since l. 21. them r. Her p. 28. l. 2. of râ— at p. 30. l. 15. at râ—
ad pag. 36. l. thing r. Church pag. 37. l. 7. 4. r. 1. l 15. Matth. 28. p. 39. l. 19.3 r. 31. pag. 40 l. 16 here r. whereâ— p. 41. l. 6. the râ— thiâ— to it to In the margin p. 4 l. â—3 r. Phil. p. 10. l. 12. Vshers p. 21. lâ— 6. Har. 28. p. 16. l. 40. r. Turonense l. 4. r. Pro. lâ— 42. r. Cent. cirâ—a orationem pag. 18. l. 7. inferred r. referred p. 20. l. 40. r. Molanus l. 41. r. Horae c. Hist. l. 40. r. secundum usum Sarum p. 21. l. 39. r. Spec. f. Brige r. Being p. 24. l. blot out 3. Henâ—â— 2. c. Iurisdictionâ— pag. 38. l. 38. curvabâ—tur l. 40. r. conâ—itebitur p. 39. l 20. râ— inimiciâ— l. 34. Simeon Omission pag. 24. l. 8. r. bonnet at the naming of Iesus Certaine QVAERES propounded to the Bowers at the name of IESVS and to the Patrons thereof WHether the Text of the Phil. 2.9.10.11 on which they grounde this Ceremony or will-worship bee not in the judgment of all Divines both auncient and moderne a Prophesy of the joynt subjection of all Angells Saynts Divells and Reprobates to the supreame Lordship and dominion of Christ Not now in the Church in time of Divine Service and Sermons but hereafter when they shall all appeare before Christs Tribunall to be judged by him taken out of that Prophesy of Isay. 45. 23. As I live saith the Lord every knee shall bowe to me c. and expresly interpreted of and applyed to the day of Iudgment by S. Paule himselfe Rom. 14.9.10.11 By S. Iohn Revel 5. n. 12.13.14 Chap. 7.11.12 Iohn 5.22 23 27 28 29. And by Christ himselfe Math. 20.5 31 32 33 34 37 41 44 46. And Chap. 7.21 22 23. And whether this be a good inference All knees of things in heaven earth and under the earth shall submitte and bow to Christ before his Tribunall in the day of Iudgment as to their supreame Lord and Iudge Therefore all men and women ought now to bow their knees or put of their hatts when ever they heare the name Iesus mentioned in the Church in time of divine Service and Sermon The sole argument that can properly be deducted from this Text to justify this practice Whether the Originall be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In not At the name of Iesus And this phrase thus Englished and translated in all other places of the Bible Whether all the Greeke and Latine Fathers whatsoever doe not thus render it In not at the name And all English Translations too as Wickliffs Purviâ—s Tyndalls Coverdalls Mathewes The Bishops Bible sett forth in the 2. Yeare of Queene Elizabeth used in all Churches during her Raigne And since till the last Tranâ—lation 1614. Erasmus Paraphrase All our ancient English writers and the Common Prayer Booke it selfe In the Epistle on Palme Sunday till M. Cozens corrupted it in the yeare 16â—9 by turning In into At without any lawfull authority and causing it to bee since so printed Except the Geneva translation only which mistaking M. Bâ—za whom the Translator followed rendred his Ad nomen to the name At â—he name whether the last Englâ—sh Translation which the Translators themselves rendred In the name according to the Originall and all former authorized English Translations but the Geneva which King Iames condemned as the worst of all and enjoyned the Translators not to followe was not counted by Bishop Andrewes As some on good grounds report who without their privity altered In into At the name when the Coppy was fitted for the Presse of purpose to contemne this Ceremony for which he had preached Else it had bene printed In not At the name as the Translators truly Englished it and as the same phrase is ever translated by them in all other places throughout the Bible which had overâ—throwen this his pretended duty of the text Whether this Translation of At for Iâ— the name doth not marre both the sâ—nce and English of the Text and make it no sence If any man should translate I beleeve in God I beleeve at God Our Father which art in heaven Our Father which art at heaven Whatsoever you shall aske in my name Whatsoever you shall aske at my name I baptize thee in the name of the Father Sonne and Holy Ghost I baptize thee at the name of the Father c. Goe to God in my name Goe to God at my name In the name of the Lord I will destroye them At the name of the Lord I will destroy them Pray to God in the name of Christ Pray to God at the name of Christ Mary kept all these sayings in her hart Shee kept all these sayings at her hart and the like It would marr both the English and sence and prove no better then non sence And doth it not the like here there being noe such phrase as At the name to be founde in any other Text of Scripture or any English Author but in this place alone The changinge of which In into At here making the bowing in the name To witt in the Soverraigne Lordship and Power of Christ to be nothing else but a bowing at the naming of Iesus in time of divine Service or Sermons contrary to the scope of this place How the name Iesus imposed on our Saviours Humanity only at his Circumcision and not given to his Deitie but to his humane nature in the very beginninge of his humiliation Math. 1.21 25. c. 2. 1. Luke 1.31 c. 2. 21. Acts 4.27 Cann truly be said to be the name above every name given him after his Resurrection and exaltation As the name in this Text of the Philippians was and to be the true cheefe yea proper name of God and of Christs Divinity As the Patrons of this Ceremony affirme And how this they say can be proved Whether the name Saviour which is given to God himselfe Psal. 106.21 Isay 43. 11. Chap. 45.15.22 Ier. 14.8 Hosea 13.4 be the very same with Iesus And as venerable as comfortable yea as much the name of God as it is not as is most evident they differing in words in use in all languages the one being a Christen name imposed at his circumcision the other a Title or Surname and both if them oft coupled together in Scripture as in these texts A Saviour which is Iesus Iesus our Saviour c. which were a tautologia being one and the same Then why doe the Patrons of this Ceremony make them one and the same The one of them to wit the name of Saviour being attributed to God the Father as well as to Christ the other onely to Christ not to God the Father who was never called Iesus But often Saviour If so Then why doe they not teach that men ought to bow at the name of Saviour aswell as at the name of Iesus The rather Because Saviour though it be not the same that Iesus is in Letters sound or use the
antiquity and aâ—mittinge it true whether doth it not cleerely demonstrate that the primitive Christians who by this Argument used it not before Arrianisme sprung with those who used it only on this ground reputed it no duty prescribed by this text because thus occasionally taken up to refell and discover Arrians That they bowed as much at the name of Christ Sonne of God Saviour Emanuel and other names or Titles of Christ as at his name Iesus since the Arrians denyed his Deity principally as he was Christ this being their ordinary assertion confuted condemned by the orthodox Councells and Fathers that Christ was not God and opposed his eternall Deity when he was stiled by any of these names or Titles as much as when he was called Iesus or as he was a Iesus That they bowed at the name of the Holy Ghost since as many or more Hereticks denied his Deitie as denied Christs And that this bowinge is now needelesse and superfluous for the present on this grounde especially in our Churches where none deny Christs Deity as the Arrâ—ans and the other auncient Hereticks did and all pray unto him as God even with bended knees and hartes in our common Liturgie as CHRIST not Iesus have mercie upon us c. testifieth Whether the Christians in the primitive Church for above 800. yeares after Christ used not alwayes to pray standing betweene Easter and Whitsuntide and on every Lords day throughout the yeare and de geniculis adorare to adore standingâ— Never using but expressly prohibiting by sundry Councells all to kneele or bow their knees in time of prayer Sacraments or Sermons in honour and memory of Chrisâ—s Resurrection And were not their meetings from hence termed Stations Statutes or Standings because they thus performed all their Religious Lordsday exercises standinge If so as all auncient all moderne Ecclesiasticall Historians and Writeâ—s acknowledge â— Then that Assertion of Bishop Andrewes and others is false That the primitive Christians use to kneele at the Sacrament and to bow their knees when ever they offered prayed or heared the name of Iesus mentioned in time of divine Service or Sermons since betweene Easter and whitsuâ—tide and on every Lords day the ordinary time of their publick assemblies they never used to bow their knees no not so much as in prayer in which it is most proper much lesse then at the Sacrament or name of Iesus at which we finde not in any antiquity that they used to kneele or bow the knee though they vsually did it in all their prayers and assemblies on the weeke dayes after Whitsuntide The only thinge the Bishops marginall authorities proove though neither himselfe nor any one else may thence inferre The primitive Church and Christians used in their Weekeday meetings after Whitsunday to pray kneelinge Ergo they used to kneele at the sacrament and bow their knees at the naminge of Iesus in time of divine service and sermons especially on the Lordsday whereon they never kneele it being a meere inconsequent Whether S. Hieroms words quoted by Bishop Andrewes and others Moriâ— est eâ—im Ecclesiastici Christo genn flectere It is an Ecclesiasticall Custome to pray kneelinge to Christ not Iesâ—s be a convincinge authority to proove that the primitive Christians used to bow at the name of Iesus not of Christ in the time of divine Service and Sermons when as this Text speakes only a bowinge of the knee in prayer to Christ not Iesus not of a bowinge at the naminge of Iesus which name is not so much as mentioned in this place of his and the bowinge here spoken of ascribed only to the person not to the name of Christ muchlesse of Iesus yet this is the Antiquity they most relye on Or wheâ—her S. Cirylls words on Isai. 45 where there is not so much as any mention of the name Iesus muchlesse of any bowinge at or to it but only a relation that all Nations shall be converted to God Or Theodorets Exposition on Phil. 2.10 11. Who makes the name of the begotten Sonne of God not Iesus the name above every name intended in this Text which he proves out of Heb. 1.4.5 Psal. 2.7.12 Or Ambrose his words The knee is flexible where with before the other members the offence of the Lord is mittigated anger appeased grace provoked For this is the guift of the highest Father towards his Sonne That in the name In nomine of Iesus every knee should be bowed of things in heaven earth and under the earth and that every tounge should confesse that the Lord Iesus is in the glory of God the Father For there are two thinges which above others appease God Humility and Faith The foote therefore expresseth the affection of Humility and the obsequiousnesse of diligent service Which Father readinge this Text In not at the name makinge the bowinge there expressed to be subjection humility and service to Christ not any genuflexion at the naminge of Iesus in time of divine Service and Sermons of which there is not one sillable or any the least intimation in this passage and defininge the name Sonne in this place if any name not Iesus and the name God in his Commentary on this Text the name above every name here intended Whether I say can these impertinent Authorities the only places quoted by the Bishop and his followers to justifie the antiquity of this Ceremony prove that the primitive Church and Christians used to bow at every mentioninge of the name Iesus in time of divine Service and Sermons or that this is a duty of the Text when as they never so much as intimate any such thinge and neither make the name Iesus the name nor this kinde of bowinge the bowinge here prescribed Yet these are our greate learned mens best yea sole Authorities on which they would founde this novell dutie which doe in truth confound it Whether the Bishops and others Reasons for bowinge at the name Iesus drawne only from the Nature Letters Quality or Circumstances of the name not of the Person of Iesus their bowinge and reverence given to the person of Iesus as they pretende only in respect of his name Iesus at which to which name of his they only bow when and because it is named not at other seasons when his person is as really as fully represented to them under other of his names and Titles not to this his name in respect of his person which is of equall dignity when ever represented under all or any his names and Titles together with the bendinge of their heads and bodies at every mention of the name Iesus in a more speciall and humble manner even in the midst of their prayers when they are allready prostrate on their knees to God and Iesus and their mindes immediately fixed upon both their persons be not on infallible demonstration that they adore the name more then the very person
doe Protestants have only taken away the supersticious abuse of the name Iesus Due reverence may be used to our Saviour without any such Ceremonie of capping and kneeling Therefore the 18. Canon which requires only due reverence to be given fullfilled without it too Neither doe we binde any of necessity to use this reverence to the name of Iesus as the Papists doe and our Bishops now also doe as well as they which thinke that Christ cannot otherwise be honoured Neither doe we judge or condemne those that doe use it being free from superstition and grounded in knowledge and carefull not to give offence for supersticious and offensive ignorance is not in any case to be defended Finally this outward reverence to the name of Iesus was first taken up among Christians because as some affirme though without grounde or warrant of all other names it was most derided and scorned of the Pagans and Iewes and therefore they did the more honour it But now there is greater danger of Popish superstition in abusing holy things then of profane Paganisme in utterly contemninge them and therefore there is not such necessary and just occasion of usinge this externall gesÌ„ture now as was in former times it was not used of necessity then much lesse now Our Prelates therefore should not soe enforce it both upon Ministers and people as they doe nor yet suspend silence imprison those Ministers excommunicate and vexe those people who out of judgement and conscience refuse to use it it being never given in charge or urged upon men in any Visitation Articles till Bishop Andrewes the first Protestant Divine who ever presumed to make it a duty of the Text contray to the Tenent of all Antiquity nor people presented molested or Ministers silenced suspended censured yea fined and imprisoned for not using it or preaching against it as no duty of the Text till this last worst age of ours for ought appeares by any histories Writers or records and that against all Law all reason religion the Statute of Magna Charta c. 29. the Petition of Right with other Lawes enacted for the peoples liberties which cannot be taken from them but by Parliament which never yet prescribed this strang genuflection to them Psal. 119.128 I esteeme all thy precepts concerning all things to be right and I hate every false way AN APPENDIX CHristian Reader I shall for thy better satisfaction concerning the bowing of the naminge of Iesus and clearing it to be no dutie of the Text recite the opinions of 6. our learned Writers concerning this very Point registred in their authorized Workes I shall begin with that famous learned divine William Alley Bishop of Exeter Divinity Lecturer at Pauls in the first yeare of Queene Elizabeth In his Poore Mans Library Tom. 2. Miscellanea Praelectionis 3. 5. London Cum gratia privilegio Regiae Majestatis 1571. fol. 42 43 88 103 104. God the Father gave unto Christ sayeth hee not only the glory of his body but also the glory of his name As it is written by Paul Phil. 2 9 10. Hee gave him a name which is above all names that In so hee â—wice renders it the name of Iesus every knee should bow both of things in heaven of things in earth and of things under the earth These wordes writes hee answering the Papists objecting it for proofe of their Maginarie Purgatorie are not to be understood of the worshipping of God for this worship standeth not in this that the knee should be bowed but doth especially require the spirituall effects and motions of the minde Paul there speaketh of the great authority and power which is committed and given to Christ by which power every creature of Heaven Earth and Hell is made subject unto him even the Divell himselfe with all the wicked and damned Spirits will they nill they are all under his feete and the words which goe before shew this sufficiently for it is said God gave him a name that is above all names that all knees should bow in that name which words if yee will apply unto the divine worship as though they which worship God be in Purgatory Then must you grant also that the Divells and all the damned Spirits doe worship Christ. Nomen Name in this is taken for dignity and honour and so it is used allmost in all tongues especially in the Scriptures it is a familiar speach Paul therefore by this word Name signifieth high and great power to be given to Christ and Christ to be sett in cheifest degree of honour that there may no dignity be found like either in heaven or in earth It is to be wondred of some which doe co-actly restraiâ—e this Sentence of Paul to the two Syllables of this name Iesus Paul speaketh of the whole Majesty of Christ. For they which doe consider and have no further respect but only to the two syllables of the name doe like as one would discusse and finde out by this word Alexander the great prowesse of the name which Alexander gatt him But I pray you how much more foolish are the Sorbonists which gather by this place of Paul that the knee is to be bowed as often as this name Iesus is pronounced as though this word were a word which hath in the very soâ—nd all the power included But Paul speaketh heer of the honour which is to be given to the Sonne of God and to his Majesty and not to the Syllables either sounded or written And in this behalfe how much I pray you did the pelting Pardoners deceive the people in selling this name in goulden or painted Papers as though they might obtaine either remission of Sins or else the favour of God thereby Thus much Bishop Alley Reverend Doctor Gervace Babington Bishop of Worcester in his exposition of the Catholike Faith in his Workes London 1622 Pag. 195 196 197. Dâ—termines also thus of this Text and Ceremonie The Papists sayes hee strangely descant of this holy name Iesus but whether such stuffe be worth the touch I referre it to you Surely to rake up this channell were to stirre up a great deale of foule matter For in truth the follies of their Writers heâ—ein are most monstrous But sayd I follies I might say more and say but right Then hee relates their descants on this name and the strange Misteries they have found in it to make it venerable and worthie cap and knee After which he sayth I thinke the place to the Philippians c. 2 9 10. not well understood hath and doth deceive them Indeed they are easily deceived that will not search for truth and they are justly given over to strong delusions that delight in errour and have not a love to the truth otherwise the place to the Philippians would not be mistaken But looke wee a little at the same and marke from whence the Apostle tooke it and compare spirituall things with spirituall things The
one being as we say a Christen name the other not properly a name but a Tiâ—le or purchased surname though this Bishop confounds them as one that of it is the sence and interpretation of the name Iesus Mâ—â—h 1.21 And themselves write and preach That men must not bow to the Letters sounde nor sillabes of the name Iesus But to the sence only which is Saviour to which at which by this their doctrine they should rather bow then to or at Iesus Whether Bishop Andrewes Reason That we must bow at the name of Iesus because it is the name of God and because Saviour As he saith is the cheefest name of God doth not more strongly infer that we should rather bow at the name of God and Saviour than at the name Iesus That we should bow at every name of God alike at the name of the Father Sonne holy Ghost Emmanuel Sonne of God Christ Iehovah Elohim Adonai which we commonly english the Lord being all reverend excellent great holy and dreadfull names aswell as at the name Iesus Since all of them are the names of God Whether this Proposition can be proved either by Scriptur or reason which they take as granted That we must bow the knee at the utteringe or hearinge of that name which is the name of God the Antecedent or proposition on which the Bishops first argument or reason is grounded which Proposition if it be true will overturne the bowing at this name Iesus which is not properly the name of God as of Christs Deity Because divers who were but meere men had it imposed on them before Christ And it was given to Christ principally not as he was God but man upon his Nativity and Circumcision Math. 1.21.25 Chap. 2.1 Luke 1.31 Chap. 2.31 Acts 4.27 Whether since Jesus is not cannot be a Iesus or Saviour to Angels in heaven Or Divels in hell Whose nature he tooke not on him Heb. 2.16 Nor yet to Reprobates in hell or earth who are not saved by him but yet a Lord supreame Iudge over them all Math. 28.18 Acts 10.36 Chap. 2.34 36. Luke 8.31 32 33. Heb. 1.6 Iude. 6. 2. Peter 2.4 Rom. 14.9 10 11 12. Revel 5.10 11 12 13 14. Chap. 7.9 10 11 12. Ephes. 1.20 21 22. His name Lord be not more likely to be the name above every name given to him upon his exaltation in which every knee shall bow intended in this Text then Iesus Lord being the name given to Christ upon his Exaltation as purchased by his death and Resurrection Rom. 14.6 8 9 10 11. Acts. 2.34 36. Chap 10.36 Math. 28.18 Ephes. 1.20 21 22. The name which every tounge shall confesse and call Christ by at last in the day of Iudgment As the very Text itselfe resolves in the words Every â—oung shall confesse that Iesus Christ is Lord Phil. 2.11 Yea as Christ himselfe determines Math. 7.21.22 Not every one that sayth unto me Lord Lord shall entâ—r into the Kingdome of heaven c. Many will say unto me in that day Lord Lord Math. 25.31 37 44 45. When the Sonne of man shall come in his glory and all the holy Angels with him then shall he siâ—t upon the Throne of his glory c. Then shall the righteouse on the right hand answere him saying Lord c. Then shall the on the left hande answere him and say Lord when saw we thee an hungred c. The name that is used Isay. 45.23.24.25 Rom. 14.11 As I live sayth the Lord Not Iesus Every knee shall bow to me and every tounge shall confesse to God The originall Text to which that of the Philippians referrs The name by which Christ is called with reference to the day of Iudgment 2. Cor. 5.11 Rom. 14.11 Heb. 10.30 2. Petr. 3.8 9 10. Iude. 14. Revel 18.8 Chap. 19.1.6 Yea the name of his greatest dignity supremacy and terror Hee being called Kinge of Kinges and Lord of Lords in respect of dominion and Iudicature as by a name given him since his Exaltion 1. Tim. 6.14 15. Revel 17.14 Chap. 19.19 Whether this name Lord I say in all these respects Extending equally to all things in heaven earth and under the earth be not the name above every name here meant rather then his name Iesus He being in truth a Lord but yet noe Iesus no Saviour to Angels Divels and Reprobates who therefore cannot will not shall not bow unto him as their Iesus but only as their Lord Math. 7.21.22 c. 25.31.37.44 Isay. 45.23.24 Rom. 14.9.10.11 Whether this bowinge at the name of Iesus being a dutie of the Text only in time of divine Service or Sermons as the Patrons of it afâ—irme can be in any probability the bowinge intended in the Text Since there are noe Common Prayers or Sermons at all for certaine in hell or under the earth Noe nor yet in the greatest parte of the earth which neither knowe nor worship Iesus Nor yet in heaven where there are noe Sermons or common Prayers but only Blessings prayses and thanksgivings unto God and Christ. Now that bowing which this Text speakes of is such a bowinge as is common to all both in heaven earth and under the earth A bowinge which they may and shall all equally and jointly performe Therefore noe bowinge at the naminge of Iâ—sus in the time of Divine Service and Sermons which they want and therefore cannot use Neither shall or can they ever actually performe How Iesus can be truly called a proper and peculiar name given to Christ alone when as we reade of divers others in Scripture that were called Iesus besides Christ. As Iesus the Sonne of Nunn And Iesus surnamed Iustus Acts. 7.45 Coll. 4.11 Heb. 4.8 Iesus the Sonne of Syrack Iesus the high Preist Bar Iesusâ— Acts. 13.6 c. Or how can Christ be truly stilled a common name Since none was ever called Christ substantively and abstractively or Messias but hee alone And none ever annoynted with the Deitie and holy Ghost and that to be both a Kinge Preist and Prophet to his Church but hee Psal. 45.7 Acts. 4.27 Chap. 10.38 Isai. 61.1 Whether this be not a notorious Paradoxe and falshood That that thinge that name which is proper is ever better then that which is common Since All accorde that the common good of the Republick and weale of the whole catholike Church is better and to bee preferred before any mans proper or private good and wellfare Since the Kinge himselfe with all the greate Officers of the State the Prelates and Ministers of the Church are better more honorable and more to be respected as they are publicke persons and Officers then as they are private men And since it will hereupon necessarily ensue That the very essence of the Dâ—itie and name of God which are common to each of the Three persons in the Trinitie as we learne in Athanasius Creede should be worser then inferior to the personall subsistence
are deservedly added with the worship of Latâ—ia for the type and mystery represented in and by them yea why bow and reverence they not it rather when they heare men dishonour and prosane it by cursing swearinge blaspheminge when it is most contemned vilified abused and so needes most honour and respect then when it is only religiously and reverently used and uttered in the Church without any irreverence contempt or dishonour offered to it And if bowing at the name Iesus in the Church be a meanes to keepe men from swearinge by it as some pretende Then the bowinge at it when men sweare should much more doe it yea then men should rather bow at the name of God than Iesus Since that name is more abused by swearinge and cursing then Iesus Whether these words of Bishop Andrewes and others He is exalted to whose person knees doe bow But he to whose name ONLY much more his person is taken out of our sight All that we can doe will not reach unto it But his name he hath left behinde to us that we may shâ—we by our reverence and respect to it how much we esteeme him be not contrary to Math. 28.20 Loe I am with you allwayes even to the ende of the World to Gal. 2.20 and Ephes. 3.17 Where Christ is said to live and dwell in us to the Bishops owne words who there immediately saith that his body and soule and these not without his Deitie are really present in the Sacrament and so his person and that Iesus is the proper and cheefe name of his Deitie which is ever present with us and not taken from us Whether they be not a meere Idolizing of the very name Iesus and a confining of this bowing only to his name not person Whether this speech and caution of his doe it to the sence have minde of him that is named and doe his name the honour and spare not be not a meere Idolatrous Popish passage borrowed by him from the Patrons of Image and Bread worship Whether Papists may not as lawfully adore and bow to Images Crucifixes the Hoste and the like as they or we may doe to the name of Iesus with this distinction and caution borrowed from them by the Bishops and by them from the Pagans in defence of their Idolls relative worship and adoring of the Image with a reference and eye to the person whom it represents And what difference is there betweene worship the name and the Crosse Host Crucifix or Image of Iesus which the Romish and other Papists make the same and conjoine together as one both in reason and verity Whether this Text of Philippians 2.10 11. doth not couple the bowinge of the knee and confession of the tounge that Iesus Christ is Lord together as duties equally to be performed at the same time and not to be dissevered If so as is most certaine Whether must not our Bowers every time they bow their knees heads bodies or stirre their Caps at the naminge of Iesus confesse likewise ad cry out aloude with their tounges that Iesus Christ is Lord Since the Text thus conjoines and requires them both alike Or else are they not infringers of this Text and precept for neglecting it Whether bowinge at the name of Iâ—sus only not of Saviour Christ Emanuel Sonne of God Kinge of Kings Lord of Lords God with other names and Titles of Christ doth not seeme to reviue the heresie of Cerâ—nthus That Iesus and Christ are two distinct persons and essences That Iesus is better then Christ yea then Saviour then Emanuel then Sonne of God Kinge of Kings Lord of Lords God c. That he is more honorable worshipfull and reverent as he is Iesus and when he is so stiled then as he is God and when he is so called or then when he is termed Saviour Christ Emanuel Sonne of God Lord Kinge and the like And whether learned Doctor Whitaker in his Answer to William Râ—ynolds the Rhemists Notes on Phil. 2.10 11. P. 398 399. writes not That the bowinge at the name of Iesus only and not at the name of Christ may ingender a more dangerous Error then any can remooue to witt thaâ— Iesus is better then Christ which is wicked to imagine Whether bowinge at the name of Iesus only not at the name of the Father or Holy Ghost to testifie Iesus to be God and the name of God Doth not make a kinde of disparity betweene the Three sacred persons of the Trinitie who are coaeternall together and coaequall in givinge more honour reverence adoration to the one then to the other and imply the Father and holy Ghost not to be God or so much God not to be so venerable so honorable as Iesus because their persons and names are not so much bowed to and adored as his If Three persons of equall dignity should be made the Kings Viceroy in any of his Dominions and all men should bow to Cappe and honour the persons and name of the one when ever it were mentioned but neglect to doe it when the other Two are named Would not this intimate One of them to be more honorable or of greater authority then the other Two And is not this case the same When Ministers and people shall all Capp and bende the knee as soone as ever they heare the sounde of the name Iesus but not so much as stirre either Cap or knee when they names of God the Father and Holy Ghost are mentioned with it even in the same breath and Sentence almost as they are in the Apostles and Athanasius Creede and in the ordinary Blessing at the end of Divine Service and Sermons wherewith the people are usually dismissed When men shall repeate I beleeve in God the Father allmighty Maker of Heaven and Earth without any great reverence or bowinge of the knee And then pronounce the next words And in Iesus Christ our Lord with a stentorian voice bowinge both the body and knee very superstitiously I should say devoutly as soone as ever the word Iesus is uttered before Christ our Lord be pronounced out of their greate reverence and respect to this name Iesus which they here preferre before God the Father allmighty and Christ our Lord And then shall proceed to I beleeve in the Holy Ghost and utter that without any such Ceremony or solemnity Or when they shall pronounce the grace of our Lord Iesus Christ with much solemnity cappinge and genuflection when Iesus not Lord and Christ are pronounced And then shall slightly passe over the Love of God the Father and the comfortable fellowship of God the Holy Ghost without any such Ceremony or incurvation What man in his right sences must not of necessity acknowledge that the very name Iesus is more honoured reverenced and adored then either the names or Persons of God the Father or God the Holy Ghost that more adoration is rendred to the Second then to the
of Iesus or of God himselfe and so make it a notorious Idoll since they bow thus unto his person only in respect and because of this his name since when as they are prostrate in prayer in the very higth of their devotion and their mindes immediately fixed upon the person of God and Iesus they yet give a speciall congee bendinge and inclination of their heads and bodies when the name Iesus is but uttered and so reverence honour and adore it more then either the very person of God or Christ Else what neede this new incuruation at the name when as they are already devoutly prostrate on their knees to the person What warrant is therefore men to put off their Hatts or bow their heads and upper parts only at the naminge of Iesus since this Text precisely requires the bowinge of the knee yea of both knees because of every knee and mens capps hatts heads bodies are not their knees nor yet enjoyned here to bow Whether Popes with popâ—sh Councells and Writers Especially some late Iesuites who instile themselves thus from the name Iesus above one 1000. If not 1200. yeares after Christ were not the first broachers inventors and propagators of this ceremonie and that with Charters and indulgences for many dayes sinnes to such who should vouchsafe to use it of purpose to satisfie and countenance their worshippinge of Images Crucifixes the Hoste and other such parts of their Romish Idolaâ—ry Whether did not the Church of England with other Protestant Churches by the Rhemists Stengelius and other Papists Confessions abolish it as superstitious and whether have not our owne with other protestant Writers against the Papists condemned and written against it as no wayes grounded on this Text whether the Papists to drawe on the adoration of this name have not made golden Characters and Images of it Yea instituted both a solemne holy day of the name of Iesus on the 7. of August and Howers of the name Iesus with this Collect or Prayer for all those who devoutly bow unto it God who hast made the most glorious name of thy only begotten Sonne Iesus Christ to they faithfull ones the highest Miracle with the affection of sweetnesse and exceeding dreadfull and terrible to wicked Spirits Mercifullie grannt that all those who devouâ—ly worship this name Iesus in earth to wit by bowinge at or to it in â—ime of divine Service or Sermons may partake of the sweetnesse of its holy consolaâ—ion in this life and in the Worlde to come may obtaine the joy of endlesse exaltation and rejoycinge by the same our Lord Iesus Christ thy Sonne And whether the present violent pressing and enforcing of this Ceremony which Mr. Hooker Doctor Fulke and Doctor Willâ—t say no man is or ought to be forced or enjoyned to use in the selfsame yea in a farr more earnest manner then ever the Papists urged it upon any by Fyninge imprisoninge suspendinge deprivinge such Ministers and others who refuse to use it against all Law all Iustice the Statute of Magna Charta Petittion of Right tendes not only to the erectinge of Popery and bringinge in of bowinge to Altars Images the Hoste Transuâ—â—stantiation and Masse as late experience and the turning of Communion Tables to Altars or Altaringe every where manifests Whether bowinge at the name of Iesus be not divine worship and adoration given immediately either to the person or name of Iesus or to both If so as the Papists the Bishop and all those graunt who make it a dutie of the Text whether it be not direct superstition and willworship and so to be abandoned of us since doubtlesse it is not enjoined or prescribed by this or any other Text of Scripture and whether the misalleaginge and mistranslating of Phil. 2.9 10 11. of purpose to justifie this Ceremony of bowing and capping at and to the name Iesus in time of Divine Service and Sermons be not an expresse willfull perverting corrupting yea abusing of the Scripture and so a dangerous soule-condemning sinne 2. Pet. 3.16 Acts. 13.10 11. Rev. 22.18 19. which every good Christian is bounde in Conscience to resist And the bowing at the very naming of Iesus in the midst or beginninge of a Sentence read or preached before we heare or knowe what followes a rash inconsiderate disorderly Ceremony or Superstition and so prohibited 1. Cor. 14.33 40. causing men oft times to neglect or forget the sence of what is read unto them to bow at the names of Iesus surnamed Iosua Iustus and the like yea at the very name of Bar-Iesus the Sorcerer to and at which Mr. Cozens with many more at Durham most devoutly bowed no lesse then twice in one day one after another such was their grosse supersticious dotage and confoundinge adoration and the acte of outward worship and bowing with hearing and reading of Gods word which are distinguished from it Whether Bishop Andrews words The knee that will not bow at the name of Iesus shall he strucken with somewhat that it shall not be able to bow and for the name they that will doe no honor to it by bowing to it at it when it is recited when time of necessitie comes shall receive no comfort by it be not a meere fabulous Bug-beare and groundlesse Commination warranted by no Scripture nor Example Much like that Lyinge Legend of Ignatius the Martyr registred in no auncient or approved Author but in some late fabulous Fâ—iers That Iesus est amor meus was founde written in golden Characters in his hart not in his knees which some now publish as an undoubted verity to drawe on cappinge and bowinge to the name of Iesus at which none write that this Ignatius ever bowed though he loved aud honoured it as much as any and so makes more against then for these Cringers Whether the Emperor Constantine with other of his Successor Emperors and their Christian Souldiers did not engrave the name of Christ in Characters both in their Ensignes and Helmets to testifie what honour and reverence they yeilded to this title of his from whence they where stiled Christians Acts. 11.16 Chap. 26.28 1. Pet. 4.16 Ephes. 3.14 15. And did not every Citizen of Antioch when their Citie was grievously shaken with an Earthquake write the name of Christ over their Doores and so escaped Vnusquisque Civium Christi nomen pro foribus inscribens Eo modo terrae motum dispulit quum Deus religioso cuidam homini oraculo haec verba inscribere foribus praecepisset Christus nobiscum state when as we reade of no such honour then given or drawne by them to the name Iesus And doth not this inferre that the Emperors and Christians in those times gave as much reverence and honour to the name Christ as Iesus if not farre more and so it ought now to be as much capped and bowed to as it what
place is borrowed from the Prophet Isay and therefore by conference evident that the word name signifieth power glory honour and authority above all powers glories honours and authorities and bowing the knee signifieth sâ—bjection submission and obedience of all creatures to his beck rule and governement For what materiall knees have things in heaven hell c. This knew the ancient Father S. Origen and therefore writing upon the 14. to the Romans where these words be againe hee saith Non est carnaliter hoc accipiendum quasi caelestia ut Sol Luna Angeli genua aut linguas habeant sed genuflectere signiâ—icat cuncta subjecta esse cultuâ— Dei obedire These words are not to be taken carnally as though things in heaven as the Sunn Moone Angells had knees or tongues but to bow the knee signifieth that all things should be subject and obedient to the Service of God This knew S. Ierome also and therefore he saith Non at genua corporis sed ad subjectionem mentis inclinationem spectat Sicut David dicit adhaesit pavimento anima mea It doth not belong to the knees of the body but to the subjection and bowing of the minde as David saith my Soule cleaveth to the earth or dust noting his inward humiliation not a reall and outward matter For shall wee thinke saith hee that either heavenly things or all earthly things have knees No I say againe but by this phrase of speach is meant subjection whereof bowinge of the knees is a signe As when he saith I have left mee 7000. men which have not bowed the knee to Baal That is which have not bine subject to that Idoll Fornicator libidini genu flectit c. The Fornicatour is said to bow his knee to Lust the covetous man to his riches or desire the proud man to his pride c. because they are subject to these things Et toties Diabolo â—lectimus quoties pâ—ccamus And so oft wee bow to the Divell as wee commit sin sayes this good Father The like in effect have Theophilact Beda Ambrose the Glosse and some of their owne Papists Imperio ejus subjiciantur Angeli homineâ— Daemones To his rule and governement shall be subject Angells in heaven Men or Earth and Divels under the Earth This is to bow the knee to him and this is for him to have a name above all names Let it suffice both for answer to the place of Philippians and for declaration of this popish ignorance and errour Great is the jâ—dgement certainely when men haue eyes and see not earâ—s and yet heare not hearts and yet understand not and God in mercy avert it from his people more and more After which hee thus proceeds This Title of Christ is given to our Saviour to distinguish him from others that were called Iesus as well as hee who were many the name in those places and times being usuall as Iesus the Sonne of Nun Iesus the Son of Iehozadeck Iesus the Son of Syrack Iesus Iustus Coll. 4 11. and many more but none of all these was Iesus Christ. Therefore this addition of Christ you see makes a difference betwixt this one Iesus and all those And by the way if I should touch it againe doth not even the common use of the name shew that the place of the Philippians is not literally to be understood For how could that name be a name above all names which so many had as well as hee if you respect the literall name Therefore needs by name must be meant some other thing as you heard before even power authority rule and governement which is in Christ above all others Secondly this title â—heweth his officeâ— for it signifieth annointed And this againe shewed the grosse ignorance or willâ—ull malice of Papists in so extolling the bare name Iesus For whether is greâ—ter Henry a proper name yet common to many of his Subjects or King a name of office peculiar to himselfe Mary or Queene Iohn or Earle and Lord As then Henry and King be so is Iesus and Christ Therefore judge whether is greater if wee were to stand upon names and literall rules This have some of their owne well seene and confessed But I had rather al eadge the Scriptures First tâ—en coâ—sider the first tydinge brought of his happy Birth under the Shepheards marke now the Angells content not themselves to say Vnto you is borne a Iesus or a Saviour but they adde much more comfort which is Christ the Lord. Thereby preferring this Iesus before all that ever were so called by a title of his office The like wee reade in Mathew Of whom is borne Iesus which is called Christ. In Iohn wee read of a dissention c. not whether hee were Iesus or no but whether hee were Christ knowing the greater moment to be in that Againe â— Law was made to excommunicate whomsoever coÌ„fessed him to be Christ not against calling him Iesus In the same place you see the poore man which had received sight to fall downe and worship when hee heard the Title of the Son of God not doing it before in that sort though hee knew his name to be Jesus In the 10. of Iohn they would have stoned him for saying he was the Sonne of God and called it Blasphemy but they did not for the name of Iesus In Luke they demaund of him Art thou the very Christ not art thou Iesus for so they called him without offence and when they heard his answere they rent their cloathes Thereby declaring how farre greater it was to be Christ than to have the litterall name of Iesus All which places with many more ought truely to teach and perswade our Soules to looke for his Office that hath this name which is so comfortable and not to be children playing with letters and sillables and adoring titles which that honour that is due to the Person as these fond men doe salving all the matter with a foolish distinction of concomitancie by which all Idolatrie may be as well excused Thus this learned pious Bishop also Learned Doctor William Whitaker Regius Professour of Divinity in Cambridge in his answer to Wm. Reynolds the Rhemist Cambridge 1590 Pag. 398 399. writes thus of this Text and Ceremony Concerning putting off our capps and making courtesies at the name of Iesus M. Reynolds is very earnest and concludeth in the end that I am an Atheist and make no account of Christ for denying that seing wee yeild this honour of capp and courtesie to the letters name seale and seate of the Prince If this be a true argument M. Reynolds as you in your vehemency would have it seeme How cometh it to passe that Gods name among you is not honoured with like reverence of capp and knee whensoever it is heard Will you put of your capp when the Prince is named and will you make courtesies at the Popes
name at his Triple Crowne or Crosse and will you never once stirre your capps or bow your knees when God is named Is this your Religion Is this your fashion Then let me conclude against you as you have done against me that you are by your owne argument very Atheists such as make no account of God himselfe for otherwise this conclusion of yours that I am such a one for not honouring the name of Iesus in such sort is falsely though most maliciously devised The Iewes and Infidels have abhorred the name of Iesus I grant but no more the name of Iesus than the name of Christ seeing Iesus is Christ and Christ hath as much deserved to be hated of them as Iesus Christs name may a thousand times be heard amongst you and no man mooveth capp or knee Iesus is no sooner sounded but every man by and by putteth of his capp and scrapeth on the ground with his foote And yet not allwayes or in all places but in the Church and especially at reading of the Gospell This may breed a more dangerous opinion than any it can remoove that Jesus is better than Christ is and more worthy of reverence which is wicked to imagine The same learned Doctor also in his preface to his answer to Saunders his Demonstration concerning Antichrist mustering up diverse absurd consequences of the Papists and Iesuites from sundry Texts of Scripture as Christ entred into Peters Ship Therefore the whole Church is Peters to wit the Popes Ship Barnabas layd downe the whole price of the feild hee sold at the Apostles feete therefore the Popes feete are to be kissed With many such like consequences He 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 wee heare the name of Iesus mentioned wee must uncover our heads and bow our knees After which hee thus proceeds When I say men shall heare these and infinite such like expositions and argumentations of these New-masters if there be any sense left in them not onely of the Holy-Ghost but likewise of common judgement they cannot thinke that a religion grounded upon those foundations can be firme and certaine to be preferred before all others For yet further proofe in this 4. place take also M. Cartwrights testimonie who brings in the Rhemists writing thus just as our Patriotes of bowing at the name of Iesus now both write and preach They by the like wickednesse charge the faithfull people for capping and kneeing when they heare the name of Iesus as though they worshipped not our Lord God therein but the Sillables or letters or other materiall elements whereof the word written or spoken consisteth and all this by Sophistications to drawe the people from due honour and devotion towards Christ Iesus which is Sathans drift by putting Scruples into poore simple mens mindes at his Sacraments his Saints his Crosse his Name his Image and such like to abolish all true religion out of the World and to make them plaine Atheists But the Church knoweth Sathans cogitations and therefore by Scriptures and reason warranteth and teacheth all her children to doe reverence whensoever Jesus is named because Catholikes doe not honour these things nor count them holy for their matter colour sound and syllables but for the respect and relation they have to our Saviour bringing us to remembrance and apprehension of Christ by sight hearing or use of the same signes Else why make wee not reverence at the name of Ieâ—us the Sonne of Syrack as well as Iesus Christ And it is a pittyfull case to see these profane subtilities of Hereticks to take place in religion which were ridiculous in all other trade of life When we heare our Prince or Soveraigne named wee may without these scruples doe obeysance but toward Christ it must be superstitious Thus the Rhemists To whom M. Cartwright thus replies This dirt which they dash us with is as well made of them as throwne by them For it is false that wee will have no reverence to be given to the name of Iesus wee say that there ought to be no other honour or reverence given to it than to the name of Christ of Lord of God And further wee say that this supplenesse of your knees in bowing at the name of Iesus is nothing but a mask to hide the straitnes and numbnesse of all the joynts of your heart and Soule in your submission to the Commandement of Iesus For it is well knowne that your knees which are cammel like in the courtesie which you give to this name are joyntlesse and Elephantlike in your obedience unto his precepts to whom this Name appertayneth Againe wee testifie that this is a Will-worship not onely troubleâ—ome to the assemblie by irksome scraping of the pavement and unseasonable interruption of that which is read or preached but pernicious also in regard of the suspitioÌ„ that it may move of the inequality of the Perâ—ons in Trinity whilest a title of the Sonne being honoured with capp and knee the other Persons have neither bonnet vailed nor foote mooved to testifie any honour to them The vaunt of Scripture for proofe of this worship must needs avaunt For this being the onely stay and prop which they can pretend out of Scripture makes nothing for it First for that this name of Iesus in this place signifieth not any title or note whereby Christ is called but his Authority and whatsoever is glorious and excellent within him as in diverse places it doth likewise appeare Secondly for that hee understandeth not by this word knee the member of the body whereby they honour but by a borrowed speach the subjection and bending of all creatures unto the infinite Power of Chrâ—st so that the soules departed and Angells which have no knees are subject to this courtesying as well as men living upon earth If therefore the heavenly Spirits can yeild this subjection unto Christ without courtesying at the name of Ieâ—us it followeth that this Exposition of bowing the knee is farre from the meaning of the Apostle in that text Thirdly for that the kneeling and courtesying heere spoken of is performed as well by the wicked and diâ—obedient as by the holy and obedient Spirits it is plaine that all kinde of reverence being a voluntary and frank worship of Christ after the prescript of his word is without warrant of the place This Scripture making nothing for them their reason allthough it were likely cannot beare it out And whereas they would free themselves from superstition in syllables because they bow not at the name of Iesus the Sonne of Syrach as to Iesus the Sonne of God whilest the knee jumping with the very first utterance of the word of Iâ—sus preventeth oftentimes the pronunciation of the words of the Sonne of Syrack the very danger therefore of communicating of this worship with others which they would