Sacrificium unum plenum tunc offert in Ecclesia Deo Patâ—i â—i â—ic incipiat offerre secundum quod ipsum Christum videat obtulisse Caeterum omnis Reâ—igionis et veritatis Disciplina subâ—ertifur nisi id quod spiritualiâ—er praeceptum fideliter reservetur Religioni igitur nostâ—ae congruit timori ipsi loco atque officio Sacerdotii nostri in Dominico calice miscendo offerendo custodire traditionis Dominicae veritatem et quod prius apud quosdam videtur erâ—atum Domino monente corrigere ut cum in claritate â—ua majestate coeleâ—ti venire caeperit inveniat nos tenere quod monnit observare quod docuit facere quod fecit The non-observance whereof hath transformed the Lords Supper it self instituted by Christ as â— badge and prime instrument of Christian Peace Vnity Communion Amity amongst all Professors of Christianity as St. Augustine Gulielmuâ— Stuckius otherâ— prove at large from whence it was called PEACE it sâ—lf in the Primitive Church and sent by Members of one distinct Church to anâ—ther as a token of Peace and Christian communion is now become the greatest Subject of Seism Contention Discord and Persecution too so as we may well take up that lamentation of v Stuckius as well in relation to our own as most Churches of Châ—istendom Quam verâ— dolendum eâ—â— perditis hisce nostris temporibus atque moribuâ— sacrosaâ—ctum salutare illud convivium mutuae illiuâ— nostrâ— cum Christo pariter nobiscum invicem Communionis Sacramentum tot tantarum rixarum contentionum inimicitiarumque acerbussimarum inter Christianos seminarium extitisse by reason of human Inventions Traditions Ceremonies Innovations superadded thereunto by the pretended power and custome of the Church which in matters of Divine Worship and this Sacrament ought with St. Paul to deliver and prescribe nothing to the People but what they received from the Lord and to say with him Be ye followers of me as I also am of Christ and walk in love as Christ also hath loved us The best and only means to silence all Controversies prevent all Scismes and establish Unity and Unanimity in our Church which God granâ— we may all henceforth cordially pursue Amen Tertulliani Apologâ—ticus adversuâ— Gâ—â—tes c. 24. Videte ne hoc ad Irreligiositatis Elogium concurrâ—t â—â—imere Libertatem Religionis interdicere optionem Divinitatis ut non liceâ—t mihi colere quem velim Nâ—mâ— se ab invito coli vellet ne homo quidem The first serious and sober Inquiry concerning Bowing at the name of IESUS SECTION 1. Whether bowing at every Pronunciation of the name Jesus be a Duty commanded or Ceremony warranted by Philip. 2. v. 9 10 11 THe bowing of the Knee head and capping at every recital of the name of Iesus is grounded by all its patriots on the text aforesaid Wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Iesus Christ is Lord to or in the glory of God the Father But this Text if rightly read and understood gives no colour at all to this pâ—etended Duty or Ceremony To make this apparent I shall fiâ—st clear the Text from a gross mistranslation of it purposely made to countenance this Ceremony First therefore take notice that the word At is â—oisted into the Text instead of In the true translation and reading thereof being â—hat In not At the name of Iâ—sus every Knee should bow c. the Greek Original Text in all Copies and Greek Fathers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Latine or Greek Fathers translated into Latine with all Latine Translations whatsoever except Beza and Castalio all Latine Commentators Expositors whether Papists or Protestants those only who follow Beza and Castalio their Translations excepted being but three or four render it In nomine Iesu where ever they recite this Text not Ad or Apud Nomen True it is that Beza and Castalio and they onely render it Ad nomen that To not At the name of Iesus every Knee should bow But then they also interpret this Name to be nothing else but Christs Soveraign Power and Dominion not his Name Iesus All others read it In Nomine Iesu Neither is there any one Author Expositor or Translator extant besides these and their few followers that â—ead it Ad Nomeâ— as all Schollers must acknowledge The antient Manuscript English translations of which I have seen divers Copies sorts the several old printed English translations of Mr. William Tindall Mr. Miles Coverdale Thomas Matthew The Bishops Bible set forth at first by Matthew Parker Archbishop of Canterbury since revised and published by the Bishops Anno 1595. The Epistles and Gospels in Latine and English printed at Paris 1558 Erasmus his antient English Paraphrase commanded to be had in all Churches by Queen Elizabeths Injunctions and the Canons of 1571. Dr. Fulk and Mr. Cartwright in their answers to the Rhemish Testament All of these render this Text In not At the Name Iesus c. So do all our antient English Writers who recite it as Bishop Latimer Bishop Hooper Bishop Ridley Bishop Alleâ— Bishop Tonstall Tho Beacon Tho Palfryman Iohn Veron Mr. Fox Mr. Nowell Lancelot Ridley with a world of others who read it In the Name c. and the Common-prayer-books both of King Edw. 6. Queen Elizabeth King Iames and King Charles ratified by several Acts of Parliament in the Epistle on the Sunday next before Easter untill the year 1629. all read it In the Name of Iesus which Mr. Iohn Cozens a great Patriot of this Ceremonious bowing well considering and knowing it gave a fatal blow to this bowing at the Name of Iesus I know not by what Authority caused the Common-prayer-books to be corrected in truth corrupted perverted in this particular changeing In into At the name by means whereof most if not all our Common-prayer-books printed â—ince the year 1629. render it At the Name whereas all before that year read it most truly In the Name according to the Originall I must confess that the English Geneva Bible Anno 1570. which King Iames affirmed to be the worst Translation of all others and was never read publickly in our Churches renders it At the Name which grew from the mis-englishing of Mr. Beza his Ad Nomen which in truth signifies To not At the Name if duly Englished Neither can our Bowers at the Name Iesus take much advantage hence if Mr. Beza be rightly translated because they all confess that they do not bow to the Name but Person of Jesus only at the recital of this Name True it is the last English translation made by King Iames special appointment reads it At the Name contrary to the Book of
of the Lord and Christ comming to Judgement the comming of the Lord and He with referrence to this day the Lord So himself expresly saith that Good and Bad shall then joyntly confesse him to be call him Lord witnesse Mat. 7.21 22. 15.11 Not every one that saith unto me Lord Lord shall enter into the kingdom of heaven c. Many will say to me in that day to wit the day of Judgement Lord have we not prophesied in thy Name c. But most full and expresse is that of Mat. 25.35 to 45. When the Son of man shall come in his glory and all his Holy Angels with him then shall he sit upon the Throne of his glory and before him shall be gathered all Nations and he shall seperate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his right hand and the Goats on his lest Then shall the King say unto them on his right hand Come ye blessed of my Father c. Then shall the righteous answer him saying LORD when saw we thee an hungred and fed thee c. Here we have all the Sheep that is all righteous men at the day of Judgement joyntlâ— calling Christ LORD whiles they stand before his Tribunal receiving a sentence of absolution and a Heavenly Kingdom Then shall he say to them also on the left hand Depart from me ye cursed into everlasting fire c. Then shall they also say unto him LORD when saw wee thee an hungred c. Here wee have all the Goats that iâ— all wicked men whosoever at the day of Judgement joyntly calling Christ LORD to the glory of God the Father Therefore this name LORD being unquestionably the name above every name which every tongue shall then joyntly confess must be the name above every name in which every knee must bow as these scriptures pâ—ove pasâ— all contradiction To clear this up yet more fully by other Texts consider that memorable place of Iude 14 15. And Enoch also the seventh from Adam prophecyeth of these saying Behold the Lord cometh with ten thousand of his Saints to execute Iudgement upon all in the general day of Judgement and to convince all that are ungodly among them of their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Then compare it with Psal. 96. 98. which thus prophecy of Christs Kingdome and comming to judge the world under this very Title of LORD repeated no lesse thâ—n 16. times O sing unto the LORD a new Song sing unto the LORD all the earth Sing unto the LORD c. For the LORD is great and greatly to be feared he is to be feared above all Gods Fâ—r all the Gods of the Nations are idols but the LORD madâ— the heavens Honour and Majesty are before him strength and beauty are in his Sanctuary Give unto the LORD O ye kinreds of the people give unto the LORD glory and strength Give unto the LORD the glory due unto his name c. O worship the LORD in the beauty of holinesse fear before him all the earth Say among the Heathen that the LORD reigneth he shall judge the people righteously c. Make a joyfull noise before the LORD the King Let the heavens rejoyce c. before the LORD for â—e cometh to Iudge the Earth he shall judge the world with righteousnesse and the people with his truth So Psal. 7 8. The LORD shall judge the people judge me O LORD according to my righteousnesâ— Psal 110.1.6 The LORD said unto my LORD sit thou at my right hand untill I make thine enemies thy footstool c. The LORD at thy right hand shall strike through Kings in the day of his wrath he shall judge among the Heathen Psal. 135.13 14. Thy name O LORD endureth for ever thy memorial O LORD to all Generations for the LORD will judge his people Isay 3.13.14 The LORD will stand up to Iudge the people the LORD will enter into judgement with the antients of his people Peruse Ioel 3.13 to 18. Mich. 4.2 to 8. where Châ—ist in relation to judging all Nations and People is frequently stiled LORD by way of prophecy before his incarnation or resurrection and compare thâ—se Scriptures with others in the New Testament after his resurrection as 2 Tim. 4.1 I charge thee before God and the LORD Iesus Christ who shall judge the quick and the dead at his appearing and his kingdome 2 Thess. 1.7 8 9 10. When the LORD Iesus shall be râ—vealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and â—bey not the Gospel of our LORD Iesus Christ who shall be punished with everlasting destrucâ—ion from the presence oâ— the LORD and from the glory of his power when he shall come to be glorified in his Saints c. Rev. 4.8.11 Holy holy holy LORD God almighty which was and is and is to come to wit to Judgement Thou art worthy O LORD to receive glory honour and power for thou hast created all things and for thy pleasure they were and are created Rev. 19.1 2. Salvation and honour and power be unto the LORD our God for true and righteous are his judgmeâ—ts 1 Tâ—ess 4.15 c. We who are alive remain unto the coming of the LORD shall not prevent them which are aslâ—ep For the LORD himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall bee caught up together with them in the clouds to meet the LORD in the air and so shall we ever be with the LORD 2 Thess. 2.1 Now we beseech you brethren by the coming of the LORD Iesusâ— Câ—rist and by our gaâ—hering together unto him Jam. 5.7 8 9. Be patient therefore Brethren unto the coming of the LORD c. For the coming of the LORD draweth nigh Behold the Iudge standeth before the door Heb. 10.30 Vengeance belongeth unto me I will recompence it saith the LORD the LORD shall judge his people Act. 17.31 He hath appointed a day in the which he will judge the world in righteousnesse by that man the LORD fore-mentioned whom he hath ordained whereof he hath given assurance in that he hath râ—ised him from the dead All these united to the preceding texts and 1 Cor. 8 6. But to us there is but ONE LORD Iesus Christ by whom are all things and we by him will abundantly evidence that name of Christ above every name in which every knee shall bow and which every tongue shall confesse in the day of Judgement at Christs second coming to be this Name LORD or his Divine Soveraign Power and Dominion not his name Iesus True it is that some Interpreters especially those Fathers who writ against the Arrians assert that
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
Vniversity of Cambridge hath thus brâ—nded the bowing at the name Jesus as it is deduced from this text for an absurd ridiculous Iesuitical non sequitâ—r and that Religion which is built upon such strange consequences false and unsound I wonder much that any of our Leaâ—ned Prelates Ministers and better sort of people should be so over-seen and blinded through cuâ—tom usage and inconsideration as thence to deduce and defend the like Popish consequence aâ—d to presse this Ceremony of bowing with such earnestnesse and zeal as now a dayes they do as if all Devotion and Religion consisted in its use when as they should â—ather detest the Mountebank cozening tricks and devices of Sorbonists and other Popish persons thus decryed by our own and other Learned Protestant Writers then favour those amongst us who to maintain the credit of this Ceremony of bowing at the name of Jesus dare ofâ—er violence to the very text it self and our Common-Prayer-book by changing IN into AT the Name c. which corrupts both the English words and sense of the text as I have clearly evidenced of purpose to delude poor simple people to draw them on to errour or Popish superstition and interpreting the name above every name to be the name Jesus in which every knee shall bow whereas in truth it is the name LORD the supreme Power and Dominion of Christ as our own Common-Prayer-book in the Thanksgiving after the Communion administred thus expounds it Glory be to God on high c. O Lord God Son of the Father thou that sittest at the right hand of the Father have mercy upon us For thou only art the Lord thou only O Christ with the Holy Ghost art most high in the glory of God the Father Having thus surveyed and cleared the words and truâ— meaning of this perverted text I shall only desire you to observe these 4 things in it First that it is rather a prophesie of a bowing that shall be given to Christ as Lord at the last day as all Orthodox Expositors accord than a precept prescribing any such bowing to Christ for the present as is undeniable by comparing it with Isaiah 45.23 Rom. 14 9 to 14. Rev. 5.10 to 14. Iude 14.15 chap. 3.14 15 2 Thes. 1.6 to 11. Secondly that the bowing of the knee here mentioned is not spoken of as a distinct act of some particular persons only in the Church and that oft reiterated at every sound of the Name Jesus but of one joynt habitual or actuall universall bowing of every knee of things in Heaven Earth and under the Earth Isaiah 45.23 Rom. 14.9 to 13. Rev. 5.9 to 14. Thirdly that this bowing of the knee in the Text is coupled with the Confâ—ssion of the Tongue so that when ever the knee thus bowes in the Church every tongue also ought to confesse at the same time that Iesus Christ is Lord in the glory of God the Father So that if any will hence necessarily inferre an actual bowing of eveâ—y knee in the Church at every naming of Jesus they must likewise every time they bow their knees at or to this name confesse cry out aloud with their tongues and voyce That Iesus Christ is Lord to or in the glory of God the Father Which what a confusion disturbance distraction in mens attentions devotions it would breed in the Church as their frequent bowings do now at the name Jesus above 20. times in one day one Chapter yea twice or thrice in one verses reading sometimes and that just as the name Jesus is uttered before the following words recited or the sense or person understood whence some have bowed to Ioshua Iustus and Bar-Iesus too when Act. 7.45 Heb. 4.9 Col. 4.11 Acts 13.6 have been read instead of Jesus Christ the Lord all men of common sence may conjecture Fourthly that every knee should bow in this text is not in the active but passive tence whence Miles Coverdale and others translate it Vt omne genu flectatur that in the name of Jesus every knee be bowed whether they will or not Devils damned souls and wicked men being unwilling to submit to Christ as their Soveraign Lord and subjected to him even against their wiâ—ls Psal. 110.5 6 1 Cor. 15.24 25. Luke 14.27 Heb. 2.8 Eph. 1.22 Therefore this bowing can be no religious duty or worship Every of which conâ—iderations will sufficiently evidence this bowing at the name of Jesus to be no duty of the text If all thiâ— be not sufficient to satisfie our Bowers at every recital of the Name Jesuâ— both concerning the true â—eading and meaning of this text but that the woâ—ds must still be reâ—d At the Name c. This name at which they bow must be the Namâ— Jesus only and this bowing at or to it a duty enjoyned by this Text tâ—ough no Father nor Orthodox Protestant Writer I have seen ever esteemed it so before Bishop Andrews I shall then demand of them but these questions First why they bow not at the sight of the Name Jesus when they behold it in a Bible Book Window Hangingâ— Wall Medal Pulpit-Cloth Cross or the like as well as at the sound or hearing of it since this Text confines it not to the hearing or sound aloâ—e and at the Name may be as aptly interpreted at the sight as at the sound of the Name which is every way as venerable comfortable majestical sweet and as worthie cap knee when we behold the Characters of it written printed painted carved engraven or embroydered â—s when we hear the sound of it uttered or pronounced as the Rhemists Alphonsus Salmeron and Cornelius a Lapide two Jesuites together with Molanus and Carolus Stengelius a Benedict in Freer conclude from Phil. 2.10 in their passages hereafter cited Let them therefore henceforth learn to bow at the sight as well as at the sound of the name Jesus or else give over their bowing when they hear it because they forbear to bow to it when they see it Secondly if bowing at the hearing of the name of Jesus be a duty of this text why then do they not bow to it in all placeâ— at all times alike in the streets fields house closet as the Papists do to their Crucifixes Crosses Images Hostia as well as in the Church when they hear men curse or â—wear by this sacred name when theâ—e is most cause to honour it by bowing to or at it because it is then most dishonoured profaned as well as when they hear the Minister read or utter it in Divine service Homilies or Sermons Why bow they not every time they hear it as well as sometimes onely it being alike sacred venerable at all times in all places and representing Jesus his person to our minds a like This text restraining it in their sence no more to the Church than to any other place no more to one mans uttring of it then anothers no more to the sound then sight of it Thirdly
a Saviour but they adde more comfort which is Christ the Lord. Thereby preferring this Jesus before all that ever were so called by a title of his Office The like we read in Matthew Of whom is born Iesus which is called Christ In Iohn we read of a dissention c. Not whether he were Iesus or no but whether he were Christ knowing the greater moment to be in that Aâ—ain A Lâ—w was made to excommunicate whosoever confessed him to be Christ not against calling him by the name Iesus In the same place you see the poor man which had received sight to fall down and worship when he heard the title of the Son of God and not doing it before in that sort though he knew his name to be Iesus In the 10th of Iohn they would have stoned him for sâ—ying he was the Son of God and called it Blasphemy but they did not so for the name of Iesus Iâ— Luke they demanded of him Art thou the very Christ not Act thou Iesus for so they called him without offencâ— and when they heard his Answer they rent their Clothes thereby declaring how far greater it was to be Christ then to have the literal name of Iesus All which places with many more ought truly to teach and perswade our souls to look for his Office that hath his name which is so comfortable and not to be Children playing with Letters and Syllables and adoring Titles with honour that is due to the Person as those fond men do salving all the matter with a foolish distinction of concomitancy by which all Idolatry may be as well excused Thus thiâ— Learned pious Bishop of our Church expresly against Bishop Andrews and others fancies since If this Bishop seem singular in this case I shall adde another Prelate to second him even that Famous Learned Divine William Alley Bishop of Exeter Divinity Lecturer at Pauls in the first year of Queen Elizabeth who in his Poor Mans Library Tom. 2. Miscelanea Praelectionis 3 4. London Cum graâ—ia pâ—ivilegio Regiae Majestatis 1571. fol. 42 43 88 103 104 writes thuâ— God the Father gave unâ—o Curâ—â—â—ot only the glory of his body but also the glory oâ— his name Aâ— it is written by Paul Philippians 2.9 10. He gave him a name which is above all nameâ—â—â—hat In so be twice renders it not Aâ— the name of Jesus every knee should bow both of thinâ—s in Heaven of things in Earth and of things under â—hâ— Earthâ— These words writes he answering the Papisâ—s objâ—cting it for proof of their imaginary Purgatory are not to be understood of the worshipping of God â—or this worship standeth not in this that the knâ—e should be bowed â—ut doth spâ—cially require the spiritual effects and motions of the mind Paul there speaketh of the great Authority and power which is committed and given to Chriâ—t by which power every creature of Heaven Earth and Hell is made subject unto him even the Devil himself with all the wicked and damned spiritâ— will they nill they are delivered under his feet and the words which go before shew this sufficiently for it is said God gave him a name that is above all nameâ— that all knees should bow In that Name Wâ—ich words if ye will apply unto the Divine Worship as though they which worship God be in Purgatory Then must you grant also that the Devil and all the damned spirits do worship Christ Nomen name in this place is taken for dignity and honour and so it is used almost in all tongues especially in the Scriptures it is a familiar speech Paul therefore by this word Name signifieth high and great power to be given unto Christ and Christ to be set in chiefest 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 do coactly restrain this sentence of Paul to the two Syllables of this name Jesus Paul speaketh of the whole Majesty of Christ For they which do consider and have no further respect but only to the two Syllables of the name do like as one would discusse and find out by this word Alexander the great prowesse of the name which Alexander gat 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 sound all the power included But Paul speaketh here of the honour which is to be given to the Son of God and to his Majesty and not to the Syllables either sounded or written And in this behalf how much I pray you did the pelâ—ing Pardoners deceive the people in selling this name in Golden or Painted Papers as though they might obtain either remission of sins or else the favour of God thereby Thus much Bishop Alley To him I shall annex that late Learned Reverend Divine Dr. Henry Airay Provost of Queens Colledge in Oxford who upon this Text of the Philippians writes thus And hath given him a name c. Where we are not to undeâ—stand that God gave unto Christ after his Resurrection any new name which he had not before for as before so after and as after so before he was and is called the wisdome of God the power of God the true light of the world faithfull and true holy and just the Apostle and High Priest of our profession a Priest for ever after the order of Melchizadech the Saviour of the world the Prince of Peace the Mediator of the New Testament the head of the Church the Lord of Glory Iesus Christ the Son of the Father the Son of God and God neither had he any name after his Resurrection which he had not before But by a name is to be understood in this place glory and honour and Majesty and Dominion over all things created as the same word is elsewhere used Ephes. 1.21 So that when it is said God hath given him a name above every name the meaning is That God having raised up Christ Jesus from the dead hath so highly exalted him in the Heavenly places that he hath given him all power both in Heaven and Earth all Dominion ovâ—r all Creatures whatsoever and the same glory which he had with him from the beginning so that now he raigneth and ruleth with himâ— King over all and blâ—ssed for ever which he there proves and parallels with Heb. 2.9 Ephes. 1.20 21 Iohn 17.5 Mat. 28.18 And then concludes thus To knit up all in a word Christ God and Man after his Resurrection was Crowned with glory and honour even such as plainly shewed him to be God there to rule and raign as Soveraign Lord and King till he come in the Clouds to judge both quick and dead After which he proceeds in these words Where
is at an end Indeed if it were a taken-up worship or some humane injunction it might perchance be drawn within the case of the Brazen Serpent But being thus directly set down by God himself in us there may be superstition in it there can be none and if it be in us we are to amend our selves but not to stir the Act which is of Gods own prescribing It was never heard in Divinity that Superstition could ever abolish a duty of the Tâ—xt That we set our selves to drive away Superstition it is well but it is well too that we so drive it away as we drive not all reverent regard and decency away with it also And are we not well toward it We have driven it from our head for we keep on of all hands and from our knees for kneel we may not we use not I am sure Sure heed would be taken that by taking heed we prove not Superstitious we slip not into the other extream before we be aware which of the two extreams Religion worse endureth as more opposite unto it For believe this As it may be superstitioâ—sly used so it may be irreligiously neglected also Look to the Text then and let no man perswade you but that God requireth a reverent carriage even of the body it self and namely this service of the knee and that TO HIS SONS NAME ye shall not displease him by it â—ear not Fear this rather for the knee if it will not bow that it shall be stricken with somewhat that it shall not be able to bow And for the Name that they that will do no HONOUR TO IT when time of need comes shall receive no comfort by it And so I leave this point Thus far this Bishops words whose great â—ame and estimation for learning drew on many other Bishops Deans Prebends Divines Scholars and Laymen to practise and promote this Bowing to or at the Name of Iesus formerly disused for the most part as a duty of the Text or a necessary Worship or decent Cerâ—mony grounded thereon without any due examination of his words Quotations or Reasons which if soberly discussed rather overthrow than ratifie his Conclusions I shall therefore briefly survey them in the general and then descend to discusse some particulars First Be pleased to take notice of the mis-translation of his Text At the name for In the name of Iesus every knee should bow against the Original and all other English Translations extant but that of Geneva which corrupts both the English sense and meaning of the text renders it as incongruous English and Nonsence as to translate these Scriptures Where two or three are gathered together IN my name Receive one such Child IN my Name Whatsoever ye shall ask IN my name many shall come IN my name Believe IN my name c. Into where two or three are gathered together At my â—ame Receive one such At my name Whatsoever ye shall ask At my name Many shall ask At my name Believe hope trust At my name Oâ— sound IN the Faith into â—ound AT the Faith which is neither good English Sense nor Scripture 2ly Observe how he no lesse then ten times or more changeth At his name into Ad nomen To the name of Iesus He would have uâ— bow To the Name To his name to bow c. are Ten times repeated Which as it idolizeth the name Iesus it self by giving divine honor and worship To Iâ— as a duty of this Text so it justifies and makes much for the Iesuites and Romanists bowing to and adoring his name Iesus wherever they behold it written carved painted as well as hear it pronounced Yea in some measure it subverts his pretended new Duty of his Text by this Nonsequitur Every knee should bow To the name of Jesuâ— Ergo all Christians must bow their Knees To this Name Iesus when ever it is pronounced in the Church and they hear the sound thereof in reading of a Chapter Epistle Gospel Collect Prayer Sermon Homily or administration of the Sacrament 3ly Consider his main Scripture cited to prove this bowing At and To this name Iesus to thiâ— Name only not his Name God Lord Christ or any other Name is Psalm 111.9 Holy and Reverend is his Name But is this name Iesus the Holy and Reverend name intended in that Text Nothing lesse For first this Psalm was compiled many hundred years before our Saviours incarnation or his Name Iesus given unto him by the Angel or imposed on him by his direction at his circumcision Mat. 1.21 25. Lu. 1.31 c. 2.21 What name was it then which is so holy and reverend the very Psalm it self resolves in direct terms it was no other but Lord four times repeated in it v. 1 2 10. Praise the Lord I will praise the Lord with my whole heart c. The works of the Lord are great c. The fear of the Lord is the beginning of wisedom there being no other Name else used in the whole Psalm nor in the Psalm next before and after it viz. 110. 112. That this title LORD is this holy and reverend Name is further evident by the 1 Chron 16.7 to 12. Ps. 105 1 2 3 c. In that day David delivered this Psalm to thank the LOâ—D O give thanks unto the Lord call upon his Name Glory ye in his holy Name Let the heart of them râ—joyce that seek the Lord Seek the Lord his strength Seek his face evermore c. Ps. 103.1 2. Blâ—sse the Lord O my Soul and all that is within me blesse his Holy name Blesse the Lord O my Soul c. Here is his Holy name above every Name his Exaltation and Dominion over all Creatuâ—es thus follows v. 19.20 21 The Lord hath prepared his Throne in Heaven and his Kingdom ruleth over all Bless the Lord ye his Angells that excell in strength that do his commandement hearkning to the voyce of his word Here are things in Heaven bowing their Knees to him Bless the Lord all ye his Hosts ye Ministers of his that do his pleasure Blesse the Lord all his Works in all places of his Dominion in heaven earth and under the earth agreeing with Phil. 2.9 10 11. and resolving LORD to be his holy Name above all Names since every tongue should confess that Iesus Christ is Lord in or to the glory of God the Father Adde to this Psalm 142.21 My mouth shall speak the prayse of the Lord and let all Flesh blesse his holy Name for ever and ever Lu. 1.46.49 My Soul doth magnifie the Lord c. For he â—hat is Mighty hath magnified me and holy is his Name Therefore this Name Lord not Iesus is the name that is holy and reverend mentioned in Psalm 111. and the Name above every Name in which every knee should bow intended in the Phiâ—ippians notwithstanding this Bishops and other Doctors fancies to the contrary and the bowing of every kneee
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
was long bâ—â—ore râ—asâ—nably introduced and Sitting prohibited only by the Authority of the Church in such sort and â—or such reasons as are already mentioned in this Council of Constance may not produce any further Innovations in our Sacraments Administration and Doctâ—ine too by degrees and engender Nâ—w Schismes â—ontâ—ntions Disturbances Excommunications Prâ—secutioâ—s Persâ—cutions of câ—nscientious godly Ministers and Lâ—yickâ— to the great interruption of our Churches and Kingdomes peace the total frustration of his Majesties most Gracious Declarations and Intentions towards all hiâ— loving Subjects to their general discontent The prevention wherof out of mere duty loyalty service to his Majesty unfeigned desire of our Churches future Unity Prosperity by just Dispensations Indulgencies to all his Majesties consciencious Loyal Subjects according to his real and royal Intentions in this particular hath made me more copious in this just Apology for Sitting without passing any over-rigid Censure upon Kneeling as utterly unlawfull in the Act of Receiving or on those who practise it in ouâ— Churches out of piety humility and true Christian devotion Moderata durant Let our Prelates Churches Parliaments moderation therefore in these Particulars of Sitâ—ing Kneeling and Bowing at the Name of Iesus be known unto all men and exercised towards each other for the Lord iâ— at hand I shall close up this Discourse with the Evangelical Precept Expostulation and advise of God himself and his Apostle St. Paul to the Church Saints of Rome it self and throughout the World in a like case Ro 14 3 c. Let not him that eateth the Lords Supper kneeling despise him that eateth not kneeling nor him that eateth not sitting oâ— standing but kneeling judge him that eateth sitting for God hath received him Who art thou that judgest another mans Servant to his own Master he standeth or falleth sitteth or kneeleth He that â—aâ—eth sitting or standing eateth to the Lord for he giveth God thanks and he that eateth not sitting or standing but kneeling to the Lord he eateth not so and giveth God thanks Why dost thou judge thy Brother or why dost thou set at nought thy Brother who receiveth sitting standing or kneeling We shall alâ— stand before the Iudgement seat of Christ Let us not therefore judge or censure one another in these indiffâ—rent Gestures any more but judge this rather that no man put a stumbling block or an occasion to fall in his Brothers way Let us therefore follow aâ—ter things that make for Pâ—ace and things whereby we may edifie not crucifie grieve destroy excommunicate or discontent each other Destroy not him with thy meat or thy gesture at it for whom Christ died All things indeed are purâ— but it is ill for that man who eateth with offence or to impose any Gesture whereby thy Brother stumbleth or is offâ—ndâ—d or made weak Happy iâ— he that condemneth not himself in that which he alloweth for whatsoever iâ— not of Faith is Sin to him that doth it But to leave this Collateral Discourse of Kneeling at the Sacrament which some would enforce from this Text and return to Bishop Andrews passages concernâ—ng Bowing AT and TO the Name of Iesus as a duty of the Text. I shall desire the Readers to take notice of these Mistakes and Errors as I humbly conceive them not onely couched but cleaâ—â—y â—xprâ—ssed in them His first Error is this That the name Iesus is the name above every name intended in this Text which Fathers and modern Expâ—sitors gainsay His Second That the name Iesus is above all names whatsoever yea above the name of God His Third That this name Iesus is one of Gods own names and the chiefest name of God His Fourth That this Text enjoynes men to bow TO not in or at this very name Iesus and to this name only His Fifth That our Saviour hath left this his name behind him now his Person is ascended into Heaven to this very end that we might do reverence and bow unto it His Sixth That the words of the Text are so plain as they are able to convince any mans conscience that they ought to bow to the name of Iesus when rehearsed in the Church His Seventh That there is no Writer of the Antients on this place except Origen but litterally understands it and likes well we should actually perform this duty of bowing to the name of Iesus when pronounced His Eighth That Ambrose Hierome Cyril and Theodoret in their Quotations in his Margent are of this opinion and thus understand this Text. His Ninth That there want not Reasons why we should rather bow to the name of Iesus than to the name of Christ. His Tenth That Christ is not yea cannot be the name of God His Eleventh That God cannot be annoynted His Twelfth That Iesus is the chief name of God and so by consequence that Iesus could not be annoynted for therein consists the force of this Reason His Thirteenth That the name Christ was communicated by God to others but the name Iesus not it being a proper name to our Saviour only His Fourteenth That that which is proper is above that which is holden in common His Fifteenth That Christ is not so good as Iesus because the end is better than the meanes and he was annoynted that he might be a Saviour His Sixteenth That we must bow to the name of Iesus with reference to the sence That is with â—eference to the Person of Iesus as he is a Saviour His Seaventeenth That this bowing is no taken-up worship or humane invention or injunction but a â—uty of the Text directly set down by God himself yea an Act which is of Gods own prescribing His Eighteenth That the Brazen Serpent was not a thing enjoyned nor instituted by God himself as this is His Nineteenth That the Superstition occasioned by this bowing cannot abolish it His Twentyeth That this bowing as it may be superstitiously used so it may be irreligiously neglected too For the two first of these his Mistakes they are directly confuted by sundry Fathers who make the â—ame here given to Christ above every name to be no other but the name God and that in truth and reality not mere appellation as Verse 6. Who being in the form of GOD thought it not robbery TO BE EQUAL WITH GOD compared with Verse 11. That every Tongue should confesse that Iesus CHRIST is LORD to or in the glory of GOD THE FATHER intimate Witnesse likewise their ensuing Authorities Tertullian De Trinitate lib. Tom. 2. p. 261 262. Accepit enim nomen quod est super omne nomen quod ut que non aliud intelligim us esse quà m nomen Dâ—i Nam quâ—m Dei sit solius esse super omnia consequens est ut nomen illud sit super omnia quod est ejus qui super omnia est Dei c. vid. Ibid. Athanasius De Incarnatione Christi contra Apollinarium p. 271. C. Et cum dicit Ideo super-exaltavit eum Deus
my own part since this duty was never discoveâ—ed till of late and that upon such slender evidenceâ— reasonâ— produced by the Bishop which are sooner answered than propounded I shall crave leave to dissent that it iâ— a duty of the Text till I see clearer proofs than any yet alleadged by this Bishop or hiâ— Followers so much mistaken in the Premiseâ— I sâ—all onely adde for a close That if the bowing â—f every knee and kneeling at or to the Name Iâ—sus when ever mentioned in the Church be a Worshâ—p of Gods own prescribing and a duty of the Text directly enjoyned by God himself as this Bishop positively concludes then by the self-same Text they must likewise knâ—el and bow their knees when every tongue confesseth that Iâ—sus Christ is Lord in or to the glory of God the Faâ—her they being â—oth coupled together in this Text and to be performed with one posture of bowing the knee Hence we read Rev. 4.10 11 12 c. 7 10 11â— 12 c. 14.3 to 9. c. 15 3.4â— c. 19.4 That when the 4. Beasts and others gave glory and honor and thanks and prayse to him that sitteth on the Throne and cryed Holy holy holy Lord God Almighty which was and is and is to come the 24. Elders Angels and others did all fall down on their Faces and Knees before him that sate on the Throne and worshipped him that liveth for ever and ever casting their Crownes before the Throne and saying Thou art worthy O Lord to receive Glory Honor Power and Blessing for thou â—ast created all things Blessing and Glory and Wisedom and Thanksgiving and Honor and Power and Might be unto our God for ever and ever Amen The same in substance with Gloria Patri c. And at the Communion when the Minister and People say Almighty and everlasting God c. through Iesus Christ our Lord to whom with thee O Father and the holy Ghost be all honor and glory world without end Amen O Lord and heavenly Father c. through Iesus Christ our Lord by whom and with whom in the unity of the Holy Ghost all glory and honour be unto thee O Father Almighty world without end Amen Glory be to God on high c. We prayse thee we bless thee we worship thee we give thanks unto thee for thy great GLORY O Lord God heavenly King God the Father Almighty O Lord the only begotten Son Iesus Christ O Lord God Lamb of God Son of the Father c. have mercy upon us For thou only art holy thou only art the Lord thou only O Christ with the Holy Ghost art most high in the glory of Glory of God the Father Amen the same with Phil. 2.9 10 11. and Gloria Patri in effect if not in words They all use and are enjoyned by Rubricks to kneel down on their Knees and repeat these Prayers Thanksgivings kneeling In all which over-zealous bowers at the name of Iesus usually bow their heads bodies whiles kneeling on their knees when the name Iesus is mentioned only not at any other of his names coupled with it nor at to the names of the Father and Holy ghost rehearsed with it With what color of Scripture â—ence reason do or can they then practise themselves or prescribe to other Ministers and all thâ— People by Nâ—w Rubricks not joyntly to bow their Knees or kneel and â—all down on them but quite contrary to rise up all together from their very Knees and Seats and stand upright upon thâ—ir feet without any bowing of their Knees or Bodyes at every recital Of Glory be to the Father and to the Son and to the Holy Ghost As it was in the beginning is nâ—w and â—vâ—r shall be world without end Amâ—n repeated at the end of every Psalm Hymn eight or ten times eveâ—y Mâ—â—ning and Evening Prayer though no Scâ—ipture but a humane Invention of Pope Damasus as all acknowledge at least 376. yeaâ—s after Christ in direct opposition to the premised Texts of the Philippianâ— Revelations and practise oâ— the twenty four Eâ—ders Angels their own and our Chuâ—ches usage afâ—er the Communion received and in direct contradiction to Dr. Boyes his â—eason for kneeling in the Acâ— oâ— Râ—ceâ—vingâ— because Thanksgiâ—ing is a part oâ— Prayer â—â—r which no gâ—sture is so fit as Kneeling If standing up at Gâ—oria Patri c. be a gesture whereby they and others are to glorifie worship adore the 3. Persons of the Trinity and that equally without distinction standing up at and to all their Names and Persons alike then falling kneeling down to before them in the use and recital of those other Prayses Prayers Doxologies and at the Eucharist quite contrary to and inconsistent with standing up and bowing to the name of Jesus only when all three Persons are joyntly mentioned worshipped glorified praysed adored can be no worship of Gods own prescribing nor duty of the Text. Either therefore they must henceforth disclaim their bowing at the Name â—esus and kneeling at the recited Prayers Doxologies and Lords Supper or else bow and fall down upon their Knees Faces not stand up at Gloria Patri for the future to reconcile these contradictory geâ—tures usages prescriptions resuting subverting one the other That the Brazen Serpent it self was a taken-up worship â—ere humane Injunction as the Bishops words imply is a manifest untruth For it was a thing of Gods own institution Num 21.9 2 Kings 18.4 John 3.14 As therfore thaâ— Serpent was broken in pieces when the Israelites began to worship and to commit Idolatry with it so ought this bowing at the Name of Jesus which is idolizâ—d or superstitiously abused by many to be abolished too And so much the rather because it is but a takâ—n-up woâ—ship a humane Injunction introduced propogated at fiâ—st by Popes which hath no warrant at all fâ—om God or this Text of the Philippians That this bowing to and at the name Iesus as it may be superstitioâ—sly used so it may be irreligiouslâ— neglâ—cted too Though I belieâ—e the fiâ—st part of it to be absolutely true Superstition being defined by Isiodor Angelus de Clâ—vâ—siâ— and othersâ— to be A rendering of another kind of worship to God or Christ than he prescribes in his Word or woâ—shipping God in another mannâ—r according to human inventions I shall suspend my belief of the latter Clause till this Bowing be proved a religious duty prescribed by God in Scripture by stronger proofs and better evidences than any yet produced by this Bishop or his Followers For my own part I yet think there is no Religion at all in it and so that it can be no Irreligion to omit it That it is rather Supeâ—stition than Religion to use it and that many have used it not only superstitioâ—sly but idolatroâ—sly by bowing to and adoring the bare Name and Letters of Iesus which occasioned this Discourse To evidence this I shall in the last place present you with an Exact
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
the name above every name in this text is the name of GOD interpreting he gave him a name above every name in this manner He made and manifested him by his Resurrecâ—ion to be God as well as man But thiâ— though a real truth in it self yet in the strict literal sence as I take it cannot be the name because Christ was God from all Eternity and both God and man from his womb not resurrection and his Human nature cannot be properly callâ—d God nor honouâ—ed with that name but as conjoyned with his Divine in one person Now the name which this text speaks of was a name principally given to him in respect of his Humane nature which alone was humbled and highly exalted not his Divine it being uncapable of Humiliation or Exaltation and that not from Eternity but from the time of his Resurrection as the words wherefore God hath highly â—xalted him given him a name above every name c import God therefore cannot properly be this name but rather Lord which suits with both hiâ— natureâ— he being supreme Lord and Judge of all both as he is God and man and made so especially from the time of his Resurrection and Ascention into Heaven and his Session at his Fathers â—wn right hand untill his Enemies be made his Foot-stool as the fore-cited and subsequent Scriptures evidence Other Fathers and Expositors interpret this name to be his name of the natural begotten Son of God a name above all names given to Men or Angels Heb. 1.4 5. Now Christ being mightily declared to be the Son of God by hiâ— Resurrection from the dead Rom. 1.4 and this name being more excellent then any of Men or Angels Some probably from thence inferre the Son of God to be this name he being so in regard of both natures But this though a truth cannot so properly as some conceive be the name here intended it being given to Christ from all Eternity Iohn 1.12 compared with Heb 1.4 5 10. And likewise declaratively given to him at his Baptism when there came a voice from Heaven saying This is my beloved Son in whom I am well pleased Mat. 3 17. not after his Resurrection as the name this text doth speak of was This name then is rather Lord oâ— that Soveraign Lordship Dominion Kingdom which the Son of God in râ—spect of his Humanâ— nature obtained by his Resurrection and the advancing of it to sit down on the right hand of the Majestie on high as supreme Lord and heir of all things Heb. 1.2 3 8 13. Col. 1.15 16 17 18. Som 5 or 6 Antients only there are of many hundreds who directly not secondarily or by way of allusion only as others do make the name Iesus the name above every name in this text their reason is because the words are that In the name of Iesus every knee shall bow But this is a sencelesse reason for the words are not that In the individual name Jesus every knee should bow which in truth had been a particular designation of it to have been the name but that In the name OF Iesus as all translate it every knee should bow which words OF Iesus are a designation only of his Person not of this his name Now Jesus hath many names in Scripture as Emanuell Son of God Christ Messias Lord Lamb of God King of Kings Lord of Lords Mediator Head of the Church Saviour God and the like every one of which is the name of Iesus representing the person of Jesus to us though they are not the word nor name Iesuâ— so that these words resolve not Jesus to be the name above every name in which every knee should bow but rather sends us to inquire what name of Jesus it is in which all knees must bow Now that the name Jesus cannot be the name intended in this text is undeniable for these thâ—ee reasons First Because this name was given to our Saviour by the Angel before he was conceived in the womb and was imposed on him at his Circumcision by those who Circumcised him whereas the name above every name in this text of the Philippians was given to Christ after his Passion Resurrection and Ascension Phil. 2.9.10 Secondly Because Every knee of things in Heaven Earth and under the Earth must bow in this name intended in this text but this they cannot do in the name Iesus for Iesus is signifieth nothing else but a Saviour and Christ being no Saâ—iour at all to Angels Devils or Damned persons it is not possible that they should bow unto him as to their Iesus or Saviour Now though he be no Jesus nor Saviour to any such as these yet he is their Soveraign Lord and Iudge he being the Lord the Iudge of all Angels Devils and Damned Reprobates as well as of the Elect to whom alone he is a Saviour â— Jesus and they all shall both call him their Lord and submit unto him and his final judgement as their Lord at the last day Seeing therfore every knee of things in Heaven Earth and under the Earth cannot bow to Christ as their Jesus because he is not a Jesus or Saviour to them all but only as to their Lord to whom they must shall and will all individually and joyntly submit he being equally a Lord to all and since every tongue shall confess not that Christ is their Iesus but that Iesus Christ is their Lord to the glory of God the Father the name Iesus cannot the name Lord only must be the name above every name here meant in which every knee shall bow Thirdly Because the name in which every knee must bow must be and is a name above every name as the text witnesseth But this name Jesus is not a name above every name it being the name of his humiliation imâ—osed on his humane Person only at his Circumcision not at his Exaltation after his Passion a name which gives him Dominion over his redeemed people only not over Angels Devils or damned persons to whom he is not a Saviour a name rather of love grace mercy then of Soveraign Dominion and Power Therefore it cannot be the name above every name to which all knees must and shall bow mentioned in this text but his name Lord alone coupled with his Soveraign Divine power and Dominion over All Angels Devils Men and Creatures whatsoever From all which I argue thus If the name above every name in which every knee must bow be not the name Jesus but Lord and the supreme Lordship power and Dominion of Christ over all then there is no ground nor colour in this text for any bowing cringing or cappiâ—g at the naming of Jesus when ever recited in the Church or elsewhere But the name above every name in which every knee must bow mentioned in this text is not the name Jesus but Lord and the supreme Lordship Power and Dominion of Christ over all as I have undenyably
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
the Communicants at the Lords Table want her glory for as the standing of the Iews at the eating of the Lords Passover signified that there was yet to come another Doctrine then the Law of Moses even the preaching of the glorious Gospel of our Lord and Saviour Christ Iesus and other Sacraments than Circumcision and the Passover even the Sacraments of Baptism and the Lords Sâ—pper So in like manner the sitting of the Christian Communicants at the Lords Table doth signifie preach and declare unto us that we are come to our journies end concerning Religion and that there is none other Doctrine nor none other Sacraments to be looked for then these only which we have received of Christ the Lord. And therefore we sitting down at the Lords Table shew by that gesture that we are come to the perfection of our Religion and look for none other Doctrine to be given unto us Thus this antient Leaâ—ned Prebend Mr. Roger Cutchud some years before him in his first and second Sermons of the Sacrament Anno 1552. printed Cum Privilegio 1560. determineâ— the like in these words Many comming to the Lords Table do mis-behave themselves and so do the lookers on in that they worship the Sacrament with kneeling and bowing their bodies and knocking their breasts and with elevating of their hands If it were to be elevated and shewed to the standers by as it hath been used Christ would have elevated it above his head He delivered it into the hands of his Disciples bidding them to eat it and not to hold up their hands to receive it and not to worship it And so delivered it to them Sitting and not Kneeling Only God is to be so honoured with this kind of â—everence and no Sacrament For God is not a Sacrament neither is the Sacrament God Let us use it as Christ and his Apostles did if thou wilt be more devout then they wâ—râ—â— be not deceivâ—d but beware that thy Devotion be not Idolatry So he As for Dr. â—oyes with Bishop Andrews and others reason for the Churches changing Christs his Apostles and the Primitive Churches Sitting at the Lords Supper into Kneeling Because there is giving of thâ—nks in the Lords Supper which is thereâ—ore stiled the Eucharist which is a part of Prayer and in Prayer no gâ—sturâ— so fit as Kneeling this is very weak and unsatisfactory to many judicious Christianâ— 1 Because by this Reason all Christians and Kneelers at the Lords Supper ought not to sit but kneel at their own Tables too when they eat and drink because they do or ought to pray and give thanks to God before and after meat and blesse their meat as our Saviour did the Sacramental bread and wine in imitation of the Custom of the Iews consecrating and blessing their meat and drink at their Feasts and Tables in their private houses as Guliel Stuckiuâ— with others cited by him Walaeus Ainsworth Buxdorfius prove most amply But Christ though be gave thanks and blessed the bread and wine at his last Supper did not kneel but sate with his Apostles at the Table both when he blessed and distributed the Elements as the premises evidence Yea when he solemnly blessâ—d and distributed the Loaves and Fishes to the people and thâ— bread he did eat with his twelve Disciples he made them sit down not kneel both before and whiles he blessed them and gave thanks and did eat sitting Mat. 14 19. Mark 6.39.40 41. chap. 8.6 Iohn 6.10 11. Luke 24.30 and all Christians still do the like at their own Tables This therefore can be no sufficient reason to change sitting into kneeling 2ly If Thanksgiving be a part of Prayer and therefore to be performed kneeling as the fittest posture not sitting or standing pray why do these Kneelers teach us That we ought to stand up at Gloria Patri and rise up from our knees and seats to repeat it and some Popish Canons enjoyn all to stand up while it is repeated Is it not a Thanksgiving a Blessing and so a part of Prayer as well as the Eucharist They must therefore kneel at that for the future or else disclaim this reason and their standing up at it 3ly The Priests and others used to stand up to give praise and thanks to God 2 Chron 20.19 1 Kings 8.14 15. Yea the Israelites more usually stood then kneeled when they prayed to God in publick or private as is evident by 1 Kings 8.14 2 Chron. 20.5 chap. 9.13 Gen. 19 27. Levit. 9.5 Deut. 10 8. chap. 29 10. 2 Chron. 29.11 Ezech. 44.11 15. Ier. 15.1 chap. 18 20. And not only the Pharisee but humble Publican in the Gospel stood not kneeled when he prayed with a dijected face and spirit Lord be mercifull to me a sinner Luke 18.11 13. yea Christs Disciples likewise stood when they prayed and used the Lords Prayer and that by Christs approbation if not expresse precept Mark 11.25 When ye stand praying forgive c. which relates to Mat. 6.14 immediately following the â—ords Prayer which we never read the Apostles used kneeling but standing only and that by Christs approbation and command How then can kneeling be the fittest gesture in Prayer and for the Lords Prayer especially which most Bishops and Ministers kneel down to say at the end of their own Prayers before their Sermons which they make standing not kneeling Why stand or kneel they not a like at both and contradict the Apostles practise as well in kneeling at the Lords Prayer as at the Lords Supper when as they stood at the one and sâ—te at the other Is not this to bid a Non-obstante to Christ and his Apostles To controul and censure their practise gesture instead of imitating them To Lord it over Gods people and inheritance and deprive them of that Christian Liberty which Christ himself hath purchased for them 4ly There is not one precept nor president in the Bible for Kneeling at the Lords Supper but many direct Texts and Presidents that Christ and his Apostles received it sitting whose examples we ought to imitate rather then any Doctors Phantasmes No precept in the Old Testament or New and very few presidents in either for Kneeling in Prayer especially in publick Prayer There are many Presidents for sitting and standing both in publick and private Prayers â—astâ— Humiliations in the Texts forecited and the Primitive Church Christians for above 800. years after Christ on all Lords dayes throughout the year and from Easter till Whitsontide constantly prayed standing not kneeling in honour and memory of Christs Resurrection without bowing at his name Iesus or kneeling at the Lords Supper for ought appears by any Council Father or Ecclesiastical History the places of St Ambrose and Augâ—stine produced by the Papists for Adoration of the Hostia and by others for kneeling at the Sacrament grounded upon a mis-translation and mistake of Psal. 99.5 Adore and worship his Foot-stool
Bâ—eviaries Howers and other Books of Devotion picture our Saviour in their Masses and Festivall De Caena Domini sitting with his 12. Disciples round about a Table administring the Lords Supper to them SITTING not Kneeling And they have also compiled sundry Hymns and Anthems expressing this their posture of Sitting at the Lords Supper viz Rex Sedet in Caena turba cinctus Duodena Se tenet in manibus se cibat ipse cibus c And In supremae nocte caenae recumbens cum Fratribus Cibus turbae duodenae se dat suis manibus And some of their Schoolmen debate at large Whether his Body there present under the Elements after Consecration as they hold be not now SITTING not lying on the Altar because he first instituted it SITTING as they unanimously grant and is now SITTING at Gods right hand in heaven 6ly All foreign Protestant Divines and Commentators I have seen on the Evangelists joyntly grant and assert that Chist instituted and his Apostles received the Lords Supper sitting and our own Martyrs Writers both used and writ for the use continuance and revival of this gesture of Sitting as Mr. William Tyndal Thomas Beacon in their Workes printed cum Privilegio long before Mr. Cartwright and others raised this Contâ—oveâ—sie and Mr. Hooker Bp. Morton Dr. Iohn burges with others who have writ in defence of kneeling at the Sacrament acknowledge it for a truth Whence Dr. Boyes a Dean of Canterbury in his Pestil on St. Stephens day thus argues for the change of this posture used by Christ his Apostles Concerniâ—g Kneeling at the Lords Supper If the Church have power and authority â—o change the time commanding us to receive the Communion in the morning whereas Chirsts was in the night to change the place whereas Christ ordained it in a Private house we communicate in a Temple To change the Number and quality of the Persons delivering the Sacrament unto more than twelve and to Women as well as Men I see no reason but it hath authority to change the Gesture The Time was altered because for this Sacrifice the Morning is the most fit time the Place was altered because the Church was the most fit place The Gesture was altered also being a matter not of the Sacraments essence but of outward Order only because Kneeling is the most fit gesture for Protestants especially who deny the gross real presence and hold the Lords Supper an Eucharist or thanksgiving unto God for the redemption of the World by the death of his Son giving of thanks is a part of Prayer and in Prayer no gesture so fit as Kneeling So that by this Doctors confession Christ his Apostles and the Primitive Christians used the gesture of Sitting not Kneeling at the holy Mysteries till the Church by her own Authority in after ages changed it into Kneeling I wonder therefore much at Mr. Thomas Paybody hiâ— bold assertion in his Iust Apology for the gesture of Kneeling in the Act of receiving the Lords Supper London 1629. part 2. p. 49. I do avow that it is impossible to demonstrate so as the Consciâ—nce may infallibly build thereupon that either Christ or his Apostles Sate in the Eucharistical Supper and at a Great Doctors assertion that they kneeled at it and received only the Paschal Supper Sitting when all the premised Scriptures Authors and sundry more resolve the contrary What Church it was that changed this Gesture and when how or for what cause she did it Dr. Boyes defines not But learned Thomas Beacon Prebend of Canterbury long before he was Dean in his Catechism printed cum Privilegio with his Works London 1563. dedicated â—o all the Archbps. Bpâ— of England and applauded with some of their Panygerick Verses in commendation of his Piety and Learning gives us this account thereof of these Gestures of Kneeling Sitting Albeit I know confess that Gestures themselves be indifferent yet I could wish all such Gestuâ—es to be avoided as have outwardly any appearance of evil according to this saying of St. Paul Abstain from all evil appearance And forasmuch as Kneeling hath been long used in the Church of Christ at the receiving of the Sacrament thorow the doctrin of the Papists although of it self it be indifferent yet I could wish it were taken away by Authority of the Higher Powers Why so for it hath an appearance of evil When the Papists had made of the Sacramental Bread and Wine a God and had taught and commanded the People to worship it as God than gave they commandement streightwaies that all the People should with all Reverence Knâ—el unto it Worship and Henoâ—r it And by this means the Gesture of Kneeling crept in and is yet used in the Church of the Papists to declare That they Worship the Sacrament as their LORD GOD and SAUIOUR But I would wish with all my heart that either their Kneeling at the Sacrament were taken away or else that the People were taught that that outward Reverence was not given to the Sacrament or outward sign but to Christ which is represented by the Sacrament But the most certain and sure way is utterly to cease from Kneeling that there may outwardly appear no appearance of evil according to the commandement of St. Paul lest the Enemies by the continuance of Kneeling should be confirmed in their Error and the Weaklings offended and plucked back from the truth of the Gospel Kneeling with the knowledge of godly honour is due unto none but God alone Therefore when Sathan commanded our Saviour Christ to kneel down before him and worship him he answered It is written thou shalt worship the Lord thy God As concerning Sitting at the Lords Table which is also used in certain reformed Churches if it were received by Publick authority and common consent and might conveniently be used in our Churches I could allow that Gesture best For as it is not to be doubted but that Christ and his Disciples Sate at the Table where Christ delivered unto them the Sacrament of his Body and Blood which use was also observed in the Primitive Church a long time after so likewise is it most comely that we Christians follow the Example of our Master Christ and of his Disciples nothing can be unreverently done that is done after the example of Christ and of his Apostles We come together to eat and drink the holy mysteries of the body and blood of Christ we have a Table set before us is it not meet and convenient that we sit at our Table The Table being prepared who standeth or kneeleth at his meat Yea rather who sitteth not down When Câ—rist fed the people he bade them not kneeâ— nor stand upon their feet but he commanded them to sit down which kind of gesture is most meet when we assemble to eat and drink which thing we do at the Lords Table Neither doth the â—itting of