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
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
is the name that gave the blind sight the deaf hearing the lame going the dumb speech the dead lise and finally that cast out Devills out of the bodies of men c. Then is told a tale of a Souldier that was taken out of St. Patricks Purgatory by this name And how Because St. Paul said He was not only ready to be bound in Ierusalem but to dye for the name of the Lord Iesus a place if you mark it well applyed Therfore when his Head was cut off at Rome it gave three leaps and at every leap said Iesu Iesu Iesu. Why St. Paul meant as I take it that he was ready to dye for the name of the Lord Jesus that is for his Gospel truth profession oâ— him c. not for the litteral word Iesus It is true but thus blind were and are still these men refusing all reformation and running headlong to their owâ— destruction whilst they place the vertue in the name that they should have â—aught to be in the Person of Christ God and Man not once mentioning in all this his mercy merit death bloodshed love or such like I cannot omit that profound Doctor whom Erasmus mentioneth that noted how many letters were in the word Iesus namely five and then how S. standeth in the middest betwixt two Syllables to signifie that even so Iesus is the middle or Mediator betwixt God and Man with such other good stories more there aâ— though we had no better means to prove Christ our Mediator but by such curiouâ— idle foolish descant as this But thus left they the Fountains of God and digged Cisternes to drink on after their own fanciâ—s Leâ— us leave them therefore and their dreams and still hold that which hath been said before that this name was given him not to be abused to Superstition and Folly but to tell us that as his name was so indeed was he a true full and perfect Saviour of his people from their siâ—â— not a half Saviour as Gabriel Biel writeth Principally by Christ but not Only by Christ. After which he addes I think the place to the Philippians ch 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 of the â—ruth otherwise the place to the Philippians would not be mistaken But look we a little at the same and mark from whence the Apostle took it and compare Spiritual thingâ— with Spiritual tâ—ingâ— The place is borrowed from the Prophet Isaiah and therefore by conferrence evident that the word Name signifyeth power glory honour and authority aâ—ove all powers glories honours and authoritieâ— And bowing the knee signifyeth subjection submission and obedience of all Creaâ—ures to his beck rule and government for what material knees have things in Heaven Hell c This knew the antient Father St. Origen and therefore writing upon the 14. to the Romans where these words be again saith Non est carnaliter hoc accipiendum quasi Coelestiâ— ut Sol Luna Angeli genua aut linguas habeant sed genu flectere significat cuncta subjecta esse culâ—ui Dei obedire These words are not to be taken carnally as though things in Hâ—aven as the Sun Moon Angels c. had knees or tongues But to bow the knee signifyeth that all thingâ— should be subject and obedient to the service of God This knew St. Hierom also and therefore saith Non ad genua corporisâ— 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 oâ— the mind as David saiâ—h My soul cleaveth to the earth or dust noting his inward humiliation not a râ—â—l â—nd outward matter For shall we think saith he that either Heavenly things or all Earthly things â—ave knees c. No I say again but by thiâ— phrase of spâ—ech is mâ—ant subjection whereof bowing of the kneâ— is a sign as when he saith I have left me 7000. men which have not bowed the knee to Baal that is which have noâ— been subject to that Idol Fornicator libidini genu flectit c. The Fornicator is saâ—d to bow his knee to lust The Covetuous man to his riches or desire The Proud man to his pride c. because they are subject to these things Et â—oâ—ies Diabolo flectimus qusties peccamus And so oft we bow to thâ— Devil as we commit sin saith thiâ— good Father The like in effect have Theophilact Bedâ— Ambrosâ— the glosse and some of their own Papists Imperio ejus subjiciantur Angeli Homines Daemones To his rule and government shall be subjâ—ct Angels in Heaven Men in Earth and Devils 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 the Philippians and for declaration of this Popish ignorance and errour Great is the judgement certainly when men have eyes and sâ—e not ears and yeâ—â—ear not hearts and yet understand not and God avert it from his people more and more After which he thus proceeds This title of Christ is given to our Saviour to â—istinguish him from others that were câ—lled Iesus as well as he who were manyâ— the name in these places and timeâ— being usual as Iâ—sus the Son of Nun Iesuâ— the Son of Iehozadeck Iesus the Son of Syrach Iesus Iustuâ— Col. 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 our Jâ—sus and all these And by the way I should touch it again 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 abâ—ve all names which so many had as well as he if you respect the literal name Therefore needâ— by Name must be meant some other thing as you heard before even power authority rule and government which is in Christ above all oâ—hers Sâ—condly This title sheweth his Office for it signifyeth Annointed And this again sheweth the grosse ignorance or wilfull malice of Papists in so extolling the â—are word Jesus greaterâ— Henry a proper name common to many of his Subjects or King a name of Office peculiar to him Mary or Queen John or Earl and Lord As then Henry and King be so is Jesus and Christ therefore judge whether is greater if we were to stand upon names and litteral rules This have some of their own well seen and confessed but I had rather alledge the Scriptureâ— First then consider at the first tydings brought of his happy Birth unto the Shepherds mark how the Angels content nâ—t themselves to say Vnto you is born a Iesus or
all Your Loyal and Loving Subjects though of different Perswasions may have still cause to proclaim to all the world with publick Ioy and Triumph after so many late tragical Revolutions of publick Governours and Governments in order to their just desired Civil and Christian Liberties this assertion of the Poet Fallitur Egregio quisquis Sub Principe credit Servitium Nunquam Libertas gratior extat Quam sub Rege pio Now the God and Father of all Mercy whose tender Mercies are over all his works and hath commanded all his Children especially Christian Kings who sit on his Royal Throne to be mercifull as he their Heavenly Father is mercifull abundantly showre down all Temporal and Spiritual Mercies Blessings Graces on Your Majesties Royal Person Consort Family Posterity Government Kingdoms and after a long most Glorious and Gracious Reign on Earth translate You in peace triumph to his Heavenly Kingdom and there Crown You with an Eternal Crown and weight of Glory Which is and shall be the daily Prayer of Your Majesties most Loyaâ— Subject and humble Servant William Prynne Lincolnes-Inne May 1. 1662. To the Unprejudiced Readers SElf-Vindication against ignorant Calumniators Self-preservatien against potent Prosecutors seasonable Satisfaction to pâ—ivate Friends and open Enemies publick Instruction to all sorts of Persons Christian Compassion to tender Consciences and Evangelical Moderation in the free use of corporal gestures which God the Father and Christ his only Sonne have left indifâ—erent to all Christians in their own divine worship prescâ—ibed by reserved to themselves alone were the orginal grounds of compiling these Three sâ—rious and sober Inquiries in the years 1630 1631. and his Majesties most gracious Indulgences to tender Consciences promised in his Royal Declarations from Breda before and punctually performed in his Declaration to All his loving Subjects of his Kingdom of ENGLAND and Dominion of WALES concerning Ecclesiastical Affairs after His miraculouâ— and most Gloriouâ— Restauration to his Royal Throne especially in relation to Bowing at the Name of IESVS and KNEELING in the Act of Receiving the Lords Supper which some have publickly violated by denying the Lords Supper to those who kneeled not though Members of the Commons House engaged me in point of Conscience Duty Honour Iustice in regard of my interest and transactions in that happy un-opposed Deliverance of our King and Kingdoms from worse than Aegyptian bondagâ— the only cause of their present Publication The over-rigid enforcing and sad vexations prosecution of sundry consciencious godly Ministers and People in our Episcopal Visitations Consistories High Commissions and Suspentions of them from their Ministry and Lords Supper heretofore for not conforming to these and other Ceremonies Innovations out of real scruples of Conscience grounded as they humbly apprehended upon Scripture reason the examples of Christ himself his Apostles and the Primitive Churcheâ— as they were the true original occasions of our late unhappy Schismes Troublâ—s Confusions Tragedies Wars and Desolations out of which we are so lately rescued like ` brands out of the fire by the omnipotent miraculous hand of God alone So the over-violent re-inforâ—ing of them on mens Consciences by severe Laws and new Injunctions against his Majesties most indulgent Declarations in the judgement of many moderate sober Well-wishers to our Churches Kingdoms Peace Vnity Prosperity may prove very dangerous especially in this juncture of timâ— when the universal decay of all sorts of Trade the dearth of Corn multiplicity variety of publick Taxes have much afflicted the whole Body of the Nation and the discontents of several Sects Interests have administred jâ—st fears of new Distempers at home and Emnityes if not Enemies from abroad Upon which consideration I apprehended the best service I could now perform to his Majesty our Church and State was to present this Moderate Seasonablâ— Apology to the view of all our Civil and Ecclesiastical Governours conteining the true Reasons Grounds of Non-conformity to these two Ceremonies by such sober Ministers and Members of our Churcâ— who not out of Scisme humour discontent but a sincere desire with the Apostle St. Paul to have and exercise a Conscience alwayes void of offence towards God and towards men to hold the myâ—â—â—ry of Faith in and to serve God with a pure consciencâ— either cannot or dare not in point of judgement or conscience submit unto them Which if duly pondered by the Greatest Zealotsâ—or â—or them will I trust through Gods blessing so far prevail upon their Spirits as to see just reason if not totally to Disuse thâ—m in their own practise yet at least not to enforce them so far upon their native Christian Brethren as to drive them from instead of continuing them in our Churches bâ—some I shall therefore most humbly and heartily beseech all Civil Christian Magistrates whose Power is principally confined by God to be terrors to evil Workers and Miâ—isters of God to punish evil doers which disobey his Laws not to restrain or punish their Subjects â—or following Christs or his Apostles examples in the use of mere indifferent Gestures in Gods worship and to enjoyn only things necessary as well as decent not merely indifferent in themselves left frâ—e and arbitrary by God and Jesus Christ himself to all his People together with all the Reverend Bishops and Clergie of our Church seriously to ponder and pursue this sacred solid true Christian advice of the antient famous Bishop and Martyr St. Cyprian in his most excellent Epistle to Caecilius in relation to the manner of celebrating the Lords Supper and imitating Christs own example therein without any Humane inventions or new Ceremonies super-added thereunto which the Bishops and Church of Rome with other Churches Prelates have over-much forgotten transgressed to the prejudice of Christianity worthy to be perpetually ingraven in their very Souls In Sacrificio quod Christus obtulit non nisi Christus sequendus est Et quod Christus solus debeat audiri Pater etiam de coelo testatur dicens Hic est Filius meus dilectissimus in quo benè sensi ipsum audite Quare si solus Christus audiendus esâ— non debemus attendere quid alius ante nos faciendum putaverit sed quid qui ante omnes est Christus prior fecerit Neque enim Hominis nor yet Ecclesiae consuetudinem sequi oportet sed Dei veritatem c. as he there excellently proves at large concluding Quod fâ— non minima de mandatis dominicis licet solvere quanto magis tam magna tam ad ipsum Dominicae passionis nostrae redemptionis Sacramentum pertinentia fâ—s non est infringere â—ut in aliud quam quod diviniâ—us institutum sit Humana traditione mutare Nam â—i Iesus Christus Dominus obtâ—liâ— hoc fieri in sui commâ—morationem pâ—aecepit Uâ—ique ille Sacerdos vice Christi vere fâ—ngitur qui Id quod Christus â—â—cit imitatur
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
be joyntly summoned bâ—fore the Soveraign Tribunal of Christ their Lord and Judge to be judged and sentenced by him For it being both a joynt and universal bowing of every knee of things in Heaven Earth and under the Earth and an unanimouâ— general confâ—ssion of all tongueâ— it cannot possibly be actually verified or performed but when all of them shall be gathered together into one place and shall personally stâ—nd before Christâ— Tribunal where they shall all both hear see know and acknowledge him to be their Lord and thereupon actually bow unto him as to their Soveraign Judge and Lord which the greatest part of men in all ages being Infidelâ— Paganâ— who never knew nor heard of Christ on Earth cannot posâ—ibly perform till that day shall come Wherfore this text or prophesie cannot be actually verified of them before the day of Judgement and Christs coming to it The time then of this bowing of every knee of things in Heaven Earth and under the Earth in the name of Jesus and the confession of all tongues being only the day of Judgement not the time of this present life or of Divine Service or Sermons and the place before Christs Tribunâ—l Throne not the Church and this bowing then not to his name Jesus but his Person every knee shall bow to Mee as he is supreme Lord God Judge both of quick and dead I shall thence deduce this unanswerable Argument to prove this Ceremony no duty of the text If the bowing of every knee in the name of Jesus mentioned and intended in this text be only a joynt bowing or prostratioÌ„ of all things in Heaven Earth and under the Earth in the great day of Judgement not in time of Divine Service or Sermon or in this present life and that before Christs Tribunal only not in the Church Then this text can be no precept warrant or colour at all for any bowing at every naming of Jesus in the Church neither can it be deduced from or justified by it But the bowing of every knee in the name of Jesus mentioned and intended in this text is only a bowing or prostration at the great and generâ—l day of Judgement not in time of Divine Service or Sermon or in this present life and that before Christs Tribunal only not in the Church as all the premised Scripture-evidences and Orthodox Expositors acknowledge Therefore this text can be no precept warrant or colour at all for any bowing at the naming of Jesus in the Church neither can it be deduced from or justified by this text Having thus run over these 4 particulars we may from them collect the true sense and meaning of this text of the Philippians which being but a prophesie not a precept can infer no present duty The true genuine sense of it in few words is this That God hath highly exalted his Son Christ Iesus since his Passion Humiliation that is he hath set him at his own right hand in Heaven even in his Humane nature and given him a name above every name that is hath made him King of Kings and Lord of Lords and exalted him above all powers creatures whatsoever made him the Soveraign Lord and Judge both of quick and dead given him power over all flesh yea all power both in Heaven and Earth and put all things in subjection under his feet that in the name of Iesus every knee should bow c. that is to this very end and purpose that all creatures both in Heaven Earth and under the Earth all Angels and Men whether good or bad whether in Earth Heaven or Hell should by reason vertue means and in consideration of this his supreme power and advancement submit and subject themselves to him especially at the day of Judgement when they shall all appear before his Tribunal as to their Soveraign Lord and supreme Judge and confâ—sse him with their tongues to be their Lord to or in as many of the Fathers read it the glory of God the Father This then being the tâ—ue genuine bowinâ— of subjection in the text as is evident by the premises and that â—ignant text of 1 Pet. 3.31 32. By the resurrection of Iesus Christ from the dead who is gone into Heaven and is at the right hand of God Angels Authorities and Powers being made subject unto him compared with Col. 1.15 to 21. Heb. 13.4 5. c. 2.5 7 8 9. Ps. 110.1 1 Cor. 15.20 to 29. and this which I have insisted on the undoubted meaning of this text the sole argument that can be thence deduced to justifie the bowing at every naming of Jesus is but this All creatures in Heaven Earth and under the Earth â—â—all joyntly in the general day of Judgement submit themselves to Jesus Christ as to their Soveraign Lord and Judge and bow their knees unto his person before his Tribunal Therefore all Christian men and women must now bow their knees heads or vaile their hats whenever they hear his name Jesus mentioned during Service or Sermons in the Church on Earth A grosse ridiculous non sequitur needing no other answer but derision Seeing Mr. Calvin Mâ—rloret Bishop Alley Olevian and Piscator affirm That the Sorbon Sophisters are more than ridiculous who coâ—lect from this place that as often as we hear the name Iesus mentioned we are to bow the knee as if it were a magick word which had all its efficacy included in the sound Hence Bishop Babington Dr. Fulk Mr. Cartwright and Dr. Willet resolve that this bowing at the name of Iesus is not commanded in nor warranted by this text the name therein â—xpressed being not the name Iesus the bowing not literal the time of it the day of Iudgement and the place whâ—re it shall be before Christs Tribunal as most Expositors joyntly accord Hence our Learned Dr. Whitaker in his Preface to his Answer to Saunders his Demonstration concerning Antichrist mustring up divers absurd consequences of the Papists and Jesuits from sundry texts of Scâ—ipture as Christ entred into Peters Ship therefore the whole Church is Peters to wit the Popes Ship Barnabas laid down the price of the Field he sold at the Apostles feet therefore the Popes feet arâ— to be kissed with many such like consequences concludes with this as the grossest of all the rest A name above every name is given to Christ that in the name of Iesus every knee should bow Therefore as oft as we bear the name of Iesus mentioned we must uncover our heads and bow our knees After which he thus proceeds When I say men shall hear these and infinite such like Expositions and Argumentations of these new Masters if there be any sense left in them not only of the Holy Ghost but likewise of Common judgement they cannot think that a Religion grounded upon â—â—se foundations can be firm and certain and to be preferred before all others If then this Grave and Learned Doctor being Regius Professor of Divinity in the