to Christ alone Thus he was annointed above his Fellows so as the nameâ— Christ is as yea more proper to him as the name Jesus which meeteth with the next Argument of the Bishop The name Jesus was comunicated to Iosâ—ah and divers otheâ—s beside and before Christ nâ—t appropriated to our Saviour only â—hiâ— the Bishop confesseth himself for a truth which is evident by Hebrews 4.8 Acts 7.45 Collossiâ—ns 4.11 Wherefore I shall thus retoâ—t this hiâ— pâ—ime Aâ—gument against himselfe That name of Christ which was comunicated to others by God in Scâ—ipture at and to that we must not bow But this name Iesus was communicated to others by God in Scripture Ergo at and to it we must not bow Again That name which is proper to our Saviour only at and to iâ— we ought to bowâ— So the Bishop But the names of Christ Messias Emanuell Lamb of God only begotten Son of God c. are proper only to our Saviour and not comunicated unto others Ergo at and to them we ought to bow and not at or to his name Jesus Moreover That name which is propâ—r as the name of Iesus is quoth the acute Bp. is above that which is common and to be bowed to Butâ— the name Chriâ—t is as â—ea more proper him as his name Iesus for he was annointed above his Fellows Ergo to be bowed to as well as the name Iesus Again If this position of the Bishop be true mark the inevitable dangerous consequences The names Iesus Christ Emanuel Father Son Spirit Word and Holy Ghost are all personal and proper to each person of the Trinity Ergo they are all to be bowed to â—nd above the names Iehovah God Lord and the like or the Deity it self which â—re common to all three persons in the Trinity as Athanasius Creed informs us at large Pretty Divinity for a Bishop to assert yea pretty Philosophy Policy and Morality too for then it will follow Ergo Every man 's private Person Estate Safety Wellfare is above and ought to be preferred before the Republick which is holden in common Ergo private Prayers Ceremonies Scriptures in an unknown tongue and private Masses which are proper to Mass Priests who alone communicate are above publick Prayers Masses Scriptures in the vulgar tongue and the Communion which is equally distributed unto all the Faithfull yea private Conventicles are above far better than our publick Church assemblies Such are the consequences which will follow from this new Episcopal paâ—adox ratiocination if admitted orthodox Again Christ saith the Bishop is annoynted To what end To be our Saviour That is the end then And ever the end is above the means And what else Ergo Iesus is above Christ the Deity annoynting inferiour to the Saviour annoynted and to mans Salvation and Christ the Head and Saviour of his Church Members inferiour to his Church Members who are saved strange heterodox untheological if not heretical Consequences To discover falseness sophisme of this his illogical reason we must observe that Christs unction was that which authorised him to be a Saviour without which he had been no Saviour Now this is a ground in Logick and Phylosophy Quicquid eâ—ficit tale est magis tale et Omniâ— causa est dignior suo effecâ—u The Kings Power and Authority which makes a Man a Judge or Officer is greater supremer than the Judge or Officer made by him the Deity of Christ and of the Holy Ghost anoynting is greater than is above the Humanity annoynted Therefore in this Case the Deity annoynting being the means is better is greater than the Humanity annoynted or the end for which it was thus annoynted that he might be a Saviour to his People God being not only the Alpha but Omega the end of all his own and our Works Actions Prov. 16.14 Rom. 11.36 Revel 4.11 c. 1.8 11. c. 21.6 all which Texts this Bishops Paradox contradicts Thirdly What to the 2. syllables or sound of them What needs this Who speaks of sound or syllables The Text sayth Do it to the Name The name is not the sound but the sence The caution then is easie Do it to the sence have mind on him that is named and then do the Name the honor spare not If the Name be not the sound or syllables neither doth the Bishop speak of them What means then his former Reasons discourses That we must bow at and to the name Jesus and that Name alone not to or at the Name Christ If not at or to the Name but the Sence only Then the Controversie is at an end by his own Confession and so all his former discourses of the names Iesus and Christ are to no purpose at all Well but we must bow to the Sence whenever the Name is mentioned c Excellent Divinity borrowed from the Papists sophistry who worship the Name Jesus the Crucifix and Pictures of Jesus the Body of Jesus in the consecrated Host Bread Wafer Pix only with reference to his Person Which to do say they is no Idolatry Either then the Bishop and his Followers must approve the Popish Image-worship Bread-worship Iesu-worship which Protestants condemn as grosse Idolatry or else disclaim this Answer But admit that the Name is the sense not the sound What I pray is the sence of the Name JESUS to which we must thus frequently bow at every recital of it Is it onely the Person of Jesus Then why should we not bow to every of his Names as well as to this since each of them representeth his Person to us as well as this But the Person of our Saviour is only the Denominatum not the sence of the name Iesus The sence of this Name is a Saviour or rather Salvation he bâ—ing therefore stiled Iesus because he shall save his People from their sins Mat. â— 21 Luke 1.31 Well admit it Then Saviour being the sence we must all henceforth bow at and to the name Saviour when recited rather than the name Jesus But who thus bows at or to the name Saviour which is the sence of it Not one for none presse nor practise it as a duty no not the Bishop himself In a word â—alvation rather than Saviour is the sence of this Name and who ever worshipped Salvation in the abstract when Jesus is pronouned by bowing at and to the name Jesus That this is no taken-up worship c. but an Act of Gods own prâ—scribing and a duty of the Text directly set down by God himself Iâ— but a mere Imposture Had it been so I wonder that the â—postles the primitive Christians Churcheâ— Anâ—ient Fathers and those who have commented largely on thiâ— Text were so blind as not to see this duty so directly set down by God himself in the Text for many hundred years together Yea I wonder much more that Popes Papists only were so quick-sighted as to be the fiâ—st Deâ—â—â—iers of it even in times of greatest darknesse For
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
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
genu jurabit confitebitur omnis lingua Deo On which words of Isaiah he thus descants Sed hoc jurat quod idolis derelictis omne genu ei flectatur Coelestium Terrestrium Inâ—ernorum omnis per illum juret lingua mortalium in quo perspicuè significatur populus Christianus Moris est enim Ecclesiastici CHRISTO gâ—nu flectere Quod Iudaei mentis superbiam demonstrantes omnino non â—aciunt Sed omnis lingua cunctarum gentium Barbararum non in Synagogis sed in Christi Ecclesiis consitetur Deâ—m c. In all which passages 1. The name Jesus is not so much as once mentioned much less is there any intimation of bowing to it when recited 2ly All the Argument the Bishop can hence collect is but this It is an Ecclesiastical custom for Christians to pray kneeling or bow their knees to CHRIST not JESUS in their publick and private Prayers Ergo it was then an Ecclesiastical custom to bow the knee to and at the â—ecital of the name of Jesus only but not to or at the name of Christ whereas the contrary would better follow Ergo it was then an Ecclesiastical use for Christians to bow their knees at to the name of Christ not to or at the name of Jesus which refutes all his reasons and Arguments to the contrary 3ly Hiâ— Text is only Omne genu El flâ—ctatur moris est Ecclesiastici flectereâ— not ad nomen Iesu or in nomine Iesu or Christi This Father heâ—e speaks only of the Person not of the name of Christ or Jesus Therefore he gives no colour at all for any bowing to or at the name of Jesus as the Bishop suggests punctually against his words For St. Cyrills authority it is only this Quid est igitur quod annunciatum est Salus conversio omnium â—bique gentium Mihi enim inquit flectâ—t se omne genu jurabit omnis lingua pâ—r Deum Flectet se genu Deo nomen ejus ab omnibus in juramento adhibebitur quid aliud signiâ—i at quam omnium conversionem agnitionem coâ—junctionis cum ipso patefactionem Qui enim per conversionem ad Deum redeuâ—t prorsus nec genu immundis spiritibus flectunt nâ—que lingua illos ut Deos circumferunt Non enim per ullum aliquem jurabunt tanquam per Deum sed unum natura verè esse cognoscentes ejus jugo cervicâ—m supponunt genu flunctunt si legitime jurare velint ejus solius mâ—ntionem â—aciunt Where observe 1. That in all this quotation the word or name JESUS is not so much as once mentioned much lesse any bowing to or at his name Jesus 2ly That the name and person only of God is mentioned to whom all Nations leaving their unclean spirits Idols should in time be conveâ—ted submit themselves adore and swear by his name alone Ergo it is a duty of the Text for all to bow at eveâ—y recitall of the name Iesus not here mentioned is a very Un-episcopal inferrence from this Fathers passage Theodorets words are as little to the purpose Et donavit illi Nomen quod est supâ—r omne nomen c. Non ergo ea accepit quae non prius habebat sed accepit ut homo quae habebat ut Dâ—us Nomen autom quidam interpraetati sunt gloriam Ego autem Ex â—pistola ad Hebraeos invenio aliam Apostolici dicti intelligentiam Cum enim dixisset Sedet ad dextram Majestatis in excelsis tanto melior Angelis effectus quanto excellentius pâ—ae illis nomen haeredita vit interpraetatur nominis differentiam dicit Cui enim dixit aliquando Angelorum Filius meus es tu ego hodie genui te Et rursus Ego ero illi in patrem ille erit mihi in Filium Hic ergo hoc etiam dicit quod eum seipsum humiliavit non solum non pâ—r didit quod habebat ut Deus sed hoc etiam accepit ut homo Vt in nomine Iesu omne genu flectatur Coelestiâ—m Terrestrium Inâ—ernorum Coelestes appellat potâ—states quae sub â—â—â—pâ—ctum non cadunt Tâ—rrâ—stres autem homines qui ad huc vivunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem hâ—c est eos qui sunt sub terris illos qui sunt mortui If then this name above every name c be not the name Iesus but this name the only begotten Son of God as Theodoret expressely concludes from St. Pauls Epistle to the Hebrews then here is no warrant for any bowing to or at the name of Jeâ—us or to or at this name aloneâ— or at every â—ecital of it in these words of his So that these four Fathers are all point-blank against not for the Bishopâ— Exposition in the least degree who therefore cauâ—eloâ—sly concealed what they writ here truly and fully cited For the Ninth That there want not Reasons why we should rather bow TO the name of Iesus than of Christ. I answer that there can be no Reasons alleged for it out of Scripture neither hath this Bishop nor any other yet produced any reasons of this kinde What reasons therefore he or others have coyned out of their own working Brayns Fancies either without or against the Scripture Why men should bow to or at the name of Jesus not to or at the name Christ are not worthy the name of Reasons And if the Bishops Reasons here produced be well examined we shall find them both unreasonable and untrue if not absurd making wholly against his Conclusions nothing for them As the ensuing particulars will manifest His first Reason why we should not bow to or at the name of Christ is this Because Christ is not yea cannot be the name of God For God cannot be annoynted In which there are two most grosse mistakes First That Christ is not yea cannot be the name of God Secondly That God cannot be annoynted The first of these is directly contrary 1. to Athanasius his Creed where it is twice repeated So God and Man is one Christ. 2ly to the 2d Article of the Church of England and the 29th of Ireland which thus resolve The Godbead and Manhood were joyned together in one Person never to be divided WHEREOF IS ONE CHRIST VERY GOD AND VERY MAN 3ly To expresse Scripture Rom. 9.5 Of whom as concerning the Flesh Christ came who is over all GOD BLESSED FOR EVER 4ly To all antient and modern Writers who thus conclude and positively affirm against the Arrians Christus est Deus That Christ is God and that Christ is both God and Man Which Propositions were false if Christ were not the name of God Certainly Christ is the name of the Sonne of God of the second Person in the sacred Trinity All Christians are to believe in Christ to pray to God in the name of Christ. They are likewise baptized into Christ and in the name of Christ yea they
habitant SUBjECTA SINT EI ejus Iudicio metui imperio observiâ—ent Ambrose Theodoret Châ—ysostom Primasius Sedulius Remigius Beda Rabanus Mauâ—us Haymo Theophylact Oecumenius Anselmus in Phil. 2.9 10 11. Rom. 14. Cyrillus Alexandrinus lib 4 in Isay c. 45. Oratio 3. 3. Quaere * See Peter Mâ—ulins Waterâ— of Siloe Bp Vsher of Limbus â—atruÌ„ * Horae beata Mariae secundum usum Rhoan * Luke 10.17 Lord even the Devils are subject to us through thy name * Mat 10.1 Mar. 5.10 11 12. c. 6.7 Lu. 4.35 36. c. 10.17 20. * Psal. 2. 96. 28. 110. Heb. 1. 2. Col. 1.15 16 17 18. Eph. 1.20.21 22. 4. Qâ—aere * In hâ—s â—ustâ—â—ication of â—â—wing at the nâ—me â—f Iesus â— 2.3.4 c. * 2 Coâ— 5.8.10.11 * Isaiah 45 23â— * See Luke 13.35 * Luke 2.10 11. * Mat. 19.28 Mark 13.26 27. Luke 21.27 * Isaiah 45 2â— The true and full sense of Phil. 2.9 10 11. * Calvin Marloâ—eâ— Bp. Alley Piscator Olevian on Phil. 2 9 10. * Bp. Bâ—bington Dr. Fulk Mr. Cartwright Dr. Willet in the ensuing places * Dr. Whitaker * In Mat. 2â— 2â— Ioh. 11.18 19. Maâ— 18.47 Ioh. 1.42 ch 6.24 ch 18.5 15. ch 19 9. Luke 19.35 Reâ— 19.10 1 Thess 4 14. the namâ— Iesus is repeated twice in one veâ—â— and Iohn 19.28 tâ—iâ—e as ofâ—en â—â—wed â—â— â—◠‖ I have oâ—served some to puâ— oâ—f their hat â— to it when they have proâ—anely sworn by it Nota. * See Section 3 The Appendix of lowing at tâ—e name of Iesus and Lame Giles ‖ Sir Edwin Sands Relation of the Religion of the Eastern parts Or Europae Speculum 1629. pag. 10. a See the Palsgraves Religion b See here Sect. 3. c See the Palsgraves Religion d On Phil. 1.9.10 e On Rom. 14.8 Phil 2.9 10. Bishâ—p Alley hiâ— Poor mans Library part 2. fol. 103 104. g Answer to Will. Raynoldâ— p. 398 399. h In his display of the Popâ—sh Masse Nâ—â—es en Phil. â— â— 10. iâ— Answâ—â— to the Rhemish Testament Sect. 2. k Synâ—psis Papisâ—â—i the 9. generall Conâ—â—â—â— sie p 492 493. l â—â—poâ—ition on the Creed p. 10â— â—96 1â—7 〈…〉 9 〈◊〉 Mr Caâ—twright in his Learned Confutation of the Rhomish Testament on Phil. 2.10 sect 2. * Many do so through ignorance or mistake * See the Preface before his Confutation of the Rhemists translation Glosses and Aâ—notations on the New Testament Nota. Note this * Synopsis Papismi Lâ—ndon 1594. the 9th General Controversy p. 492 493. * Rhem Annor Phil 2. Sect. 2. Apoc. 13.17 * Nâ—ta * Falk ibidem Yet now men aâ—e nâ—â—â—â—â—â—ated to me it and censâ—â—ed for not using it * A mistake wâ—rranted by no History Father Commeâ—tator or solid Author invented by Mr Hoâ—ker in hâ—s Ecclesiastical Policy â— 2 seâ—t 30 taken upon trust by Dr Baneâ— out of him Postils p. 280. * Suriâ—s Tom. 4 pag 869. * Anno 1548. Surius Tom. 4. pag. 810. Dr. Whitaker * See Fox Acts and Monuments Vâ—l 3. p. 487 496. Bp. Babington * And as often bowed unto by the Repeaters * Iohn 14â—13 Acts 4.12 * See Carolus Stengellus S. sâ—ncâ—i nominis Iesu Cultus Virtutes cap. 2. p 30. Erasmus his Paraphrase on Phil. 2. â— 10. ‖ Act 21.13 * Isaiah 45 23 * 1 Kin. 19.18 Râ—m 14.11 Iâ—sephus Heb. 4.7 Hâ—g 1â—1 Ezra 3.2 * Luke 2.11 * Note this ‖ Mat. 1.16 * Iohn 7.43 * Iohn 9.22 * Iohn 10 33. ‖ Luke 22.67 * Let the Fathers of the Church note it Bishop Alley * And K. Edw. the 6. his Caâ—echisms too cum privilegio * And are not many of our Prelates Ministers and People now in this regard as foolish as they Dr. Airâ—y * Lecture 30. upon the Philippians London 1618. p. 345 to 348. * Ibidem â— 153 154 155. * Nota. a Isaiah 45.23 b Apoc. 5.12 c 1 Sam. 15.22 * Noâ—a * Nota. * Ecclesiastical Policy l. 2 sect 30. Dr. Fulks Notes on the Rhemish Testament Phil. 2. sect 2. * Gal. 4.16 * Zach 8 16 17 19. * He excepts not the two Persons of the Trinity God the Father and God the Holy Ghost no more then their names which if intended and included in his words they are little lesse then Heresie and Blasphemy * Note this ‖ Psal. 16.2 * Psâ—l 111.9 * Ambros. Hexam l 6. c. 9. Hierom Câ—m In Isai. 45. Cyrill Alex. in Hesaiam l 4. c. 45 Orat 3. * 1 Cor. 13. ◠‖ Râ—m 6.19 * Rev 4 10â— c. 5.8.14 c. 7.11 2ly * Isay 43â— 11. 3ly Nota. 4ly ‖ Mark this 2 Kings 18.4 * Few then dâ—d it most since do it upon this Sermons instâ—gation and Bishops reputation a Mat. 18.20.5 c â—4 5 Mat. 9.33 41 Lu. 9.48 Iohn 14 13. c. 14 18 c. 15.16 c 16 23.2â— 26. b Tit. 1.13 c 2.2 c see Section 3. ‖ Bishopâ—ewels â—ewels Reply to Harding Artic. 8. p 379 405. * Page 3 to 20. * See Irenaeus Epiphanius Augustinus contâ—a Haereseâ— Alphonsus de Câ—stro Ephrâ—im Pâ—git de Haeresibus See 〈…〉 See 〈…〉 â—ewellâ— Râ—pâ—◠〈◊〉 Hardingâ—â—rt c. 8. of Adâ—raâ—â—â—n 1 â—â—r 11. â—â— See here Sâ—ct 3. * Among others Dr. G. in in his Sermon before the Commons House May 20 1661. * Luke 22.14 21 30. 1 Cor. 10.21 Iohn 13.2 28. * See Iohn 13 13 14 15 16. * Calvin Harmon Evang in Maâ— 26.20 p. 319. â—eza Thomas Paybody Apology for the Gesture of Kneeling p. 50. to 60. Ainsworth Annoâ—ations on Exod 12 Scaliger De emendat Temporum l. 6. p. 534. Dr. Iohn Burgess his Lawfulness of Kneeling c. 19. * Enaâ—ratio in Ps 126 Sessio humilitatem significat See Thomas Beacon his Catechisme f. 484 4â—1 a Alexander Alensis Sum. Theol. Pars 4. qu. 11. Artic. 1. Qu An Christus suum met corpus in Caena sumpseâ—iâ—â— p. 374. Alex Aâ—ensis pars 4 p. 174. b Bâ—eviatium Romanum Antuerpiae 1621 p 26â— c Alexander Alensis Pars 4. Quest. â—0 sect 7 p. 358. d See Aâ—etius Beza Beacon Brentius Calvin Cartwright Chemnitius Gual-Deodat Maior Osâ—ander Scultetus Tosâ—anus Zuinglius May â—rus Marlorat piscator Walaeus Danaeus * In his works p. 476.477 e Catechism f. 48â— f In his works London 1622 p. â—98 g 1 Cor. â—1 23 h Mat. 2â— 18 * Vol. 1. of his Works â— 484 485. * 1 Thes. 5. Nota. Nota. l Mat. 4. Nota. * Mat. 14 19. c. 15.35 Maâ— 6.39 c. 8.6 Iohn 6.20 Luke 9.14 15 * Bp. Morâ—â—n Dr Iohn 〈…〉 Paybâ—dy * 1 Tâ—m 4.5 Mat 26.26 1 Cor. 11 24. Rom 14.20 Luke 22.19 c. 24 â—0 * Antiq. Conâ—ivalium l. 2. c. 36. De Consecraâ—ione Mensae qua Iudaei Christiani aliae â—entes olim usae sunt hâ—die â—tuntur p. 27â— c. ‖ In Mat 26 14. Mark 6 39 40 41. c. 8.6 e Dr. Boyes his Postills p. 7. See My short Pacifique Examination p. 8 to 24.
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
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
Gloria in â—xâ—elsiâ— Gloria Patri and other parts of the Diâ—ine sâ—rvice sâ— comâ—ose themsâ—lves by bowing the knee uncovering the head and the like gesture of the whole body as they may seem to have their mind occupied in those things that are done I note out of this Decree three things First That they should bow at the name of Christ as well as when Iesus is named Secondly That the like Reverence should be used when as other Psalms are sung and when mention is made of the Father and the Holy Ghost as in Gloria Patri Thirdly That this gesture should not be done in Reverence to names words or syllables so pronounced but only to declare our attention Thus then we see that this Superstitious custom in bowing to the name of Iesus only is contrary even to their own Popish Canons and Decrees The like things also was decreed Synodus Augustensis c. 23. Thus far Dr. Willet who recites almost verbatim Dr. Fâ—lks wordâ— and opinion of this Ceremony in his Answer to the Rhemists Notes on Phil. 2.10 who there expresly defines It is certain that the bowing of the knee at the sound of the name of Iesus as it is used in Popery is not commanded nor prohibited in this place of Phil. 2.9.10 But it pertaineth to the subjection of all Creatures to the Iudgement of Christ in the general day of Iudgement when not only Turks and Iews who could yeild no honour to Iesus but even the Devils themselves shall be constrained to acknowledge tâ—at he is their judge Learned Dr. William Whitaker Regius Professor of Divinity in Cambridge in his Answer to William Reynolds the Rhemist Cambridge 1590. p. 398 399. writes thus of this Text and Ceremony ofâ—esus â—esus Mr. Reynolds is very earnest and concludeth in the end that I am an Atheist and make no account of Christ for denying seeing we yeild this honour of cap and courtesies to the Letters Name Seal and Seat of the Prince If this be a true Argument Mr. Reynolds as you in your vehemency would have it seem how commeth it to passe that Gods name among you is not honoured with like reverence of cap and knee whensoever it is heard Will you put off your caps when the Prince is named and will you make courtesiâ—s at the Popes name at his triple Crown or Crosse and will you never once stir your caps or bow your knees when God is named Is this your Religion is this your Fashion Then let me conclude against you as you have done against me That you are by your own Arguments very Atheists such as make no account of God himself for othâ—rwise this conclusion of your That I am such a one for not honouring the name of Iesus in such sort is falsly though most maliciously devised The Jews and Infidels have abhorred the name of Jesus I grant But no more the name of Jesus than the name of Christ seeing Jesus is Christ and Christ hath as much deserved to be hated of them as Jesus Christs name may a thousand times be heard amongst you and no man moveth cap or knee Jesus is no sooner sounded but every man by and bâ— putteth off his cap and scrapeth on the ground with his foot and yet not alwayes or in all places but in the Church and specially at reading of the Gospel This may breed a more dangerous opinion thaâ— any it can râ—move that Jesus is better then is Christ and more worthy of Reverence which is wicked to imagine Reverend and pious Dr. Gervase Babington Bishop of Worcester in his Exposition of the Catholick Faith in his Works London 1622. pag. 195 196 197. determines thus of this Text and Ceremony The Papists wâ—ites he strangely desâ—ant of this holy name Jesus but whether such stuff be worth the touch I referre it to you Surely to rake up this Channell were to stir up a great deal of â—oul matter For in truth the follies of their Writers herein aâ—e most monstrous But said I follies I might say more and say but right Yet a little to manifest their blindnesse you must understand say they that there â—re 3. manner of Psalters The fiâ—st is called Davids Psalter containing thrice fifty Psalmes The second is called the Psalter of our Lady containing thrice fifty Aves And the third is called the Psalter of Iesu containing fifteen principal Petitions which tâ—n times repeated makes also thrice fifty in the which Psalter the glorious name of Iesu is called upon 450. times These ten Petitions may be said upon our ten Fingers or ten Beads or read in a Book For example Iesu Iesu Iesu mercy Iesu Iesu Iesu mercy Iesu Iesu Iesu mercy and so ten times over which maketh one Petition This they say shall be very meritorious because it is written Whatsoever you shall aske in my name that you shall have and there is no other name whereby we can be saved This is most wonderfull blindness and boldnesse thus to abuse unto Superstition this holy Name and thus to pervert these holy Scriptures The Scriptures you see are farre from any such sense the one promising that whatsoever we ask in his Name that is for his sake for his merits and passion not for the word Iesus the literal word and the other teaching that there is no other Name that is no other means or way whereby we can be saved not ascribing our Salvation to the word or syllable Iesus But hear more Another of their learned Rabbies going about to tell the greatnesse of this Name not of him that hath the name but of the litteral word saith that all things are comprehended within these four numbers one ten a hundred a thousand and then these numbers are in the word Iesus wherefore he concludeth that it is a wonderfull name which you see in him was a wonderfull trifling in a serious matter A third findeth that name of God delivered to Moses SVM I am in this word Iesus And how Forsooth saith he Iesus hath three terminations when it is declined Iesus Iesu Iesum now take the last letter of every termination and you have S. V. M. which put together spell SVM Then he cryeth out O nomen ineffabile O nomen verè tetragrammaton O gaudium Angelorum laetitiam lustorum c. O name that cannot be expressed O name truly tetragrammaton O joy of Angels and comfort of the Just. Furthermore saith he this name if you mark it hath three Vowels and two Consonants which is a mystery for the three Vowels I. E. V. signifie the Trinity and the two Consonants or rather one Consonant twice put to wit S. signifie the two parts of Christs humanity his Boy and his Soul Therefore We must Worship this Name above all Names Which what profound Divinity it is you see Others of them rob Christ of his Divine power vertue and might and ascribe it to this litteral word of his name saying This
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
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
sub Adriano Papa 1. thus Cessate cum adoptivum nominare qui verus Deus verus Dei Filius in cujus nomine omne genu flâ—ctatur coelestium terrestrium infernorum Dionysius Alexandrinus Epistola contra Paulum Samosaâ—ensem thus Propter quod Dâ—us exaltavit illum donavit illi nomen quod est super omne nomen ut in nomine ejus omne genu flâ—ctatur c. Arâ—obius Comment in Psal. 88. â—huâ— Ego Primogenitum ponam eum ut in nomine ejus omne genu flâ—ctatur c. Angelomus in hiâ— Strâ—mata in libr. Regum 3. cap 8 thus Christo enim propter glorâ—fae mâ—ritum Pasâ—â—onis datum est nomen ut in nomine eâ—us omne genu flectatur coelesâ—ium terrestrium infâ—rnâ—rum Pâ—schatius Ratâ—ertus in Mat. Evang. l. 10. thus Et donavit illi nomen quod est super omne nomen ut in nominâ— Dâ—mini omne genu flectatur â—oelâ—stium tâ—rrestrium inâ—â—rnâ—rum Attributing this bowing of eveâ—y knee not at all to the Name but Person Deity of Christ expressed represented by any name as Isay 45.23 Rom. 14.9 10 11 12. expresly do Every Knee shall bow TO ME c. For the Fifth That Christ hath taken his Person out of our sight but hath left his name Jesus behind to us that we may shew by our reverence and respect unto it how much we estâ—em him c. As it abstracts and severs Christs Person from his Name and contradicts Mat. 28.20 And â—o I AM WITH YOU ALWAIES EVEN UNTO THE END OF THE WORLD so it makes much for and directly justifies the Papistâ— Adoration of their Hostia Images Crosses and the Name Iesus carved written painted or printed in a Book Wall Frontispiece of a Iesuites Works or under or over a Crucifix as well as to his Name when barely pronounced At the sight of which Name nâ— Prelates nor Protestants and I think few Papists usually bow 2ly It is not yea cannot be grounded on that Text of Psalm 111.9 Holy and reverend is his name quoted by the Bishop to warrant it That name being only the glorious name of LORD there attributed to God himself as iâ— evident by Vers. 1 2.11 c. by sundry paralel Texts of Scripture and the words themselves which are spoken in the Present not Future Tense Hâ—ly and reverend IS his Name Now this Name Iesus waâ— then neither holy nor reverend because then not known nor given to or imposed on our Saviour Châ—ist as God and Man Therefore it could not be the Name which the Psalmist writes of 3ly Christ hath left behind him all his other Names as Emanuel God Son of God Lamb of God Lord King of Kings Lord of Lords King of Saints Head of the Church chiâ—f Shepheard of the sheep God c. as well as this he hath not carried them or any of them quite away to Heaven with him and left Iesus alone behind him on Earth Therefore we should either reverence bow to them or him in and by them all alike if this Reason proves good or else give no special adoration bowing or reverence unto this Name Iesus alone since we do it not to any of the rest he left behind him For the Sixth That the words of the Text are so plain as they are able to convince any mans conscience that he ought to bow to the name of Iesus when recited or uttered in the Church It is an experimental untruth We see they convince not the consciences of most men now They convinced not the Consciences of any of the Fathers primitive Churches Christians antient Expositors or modern Protestant Commentators on this Text heretofore nor any forein Protestant Churches at this day Neither are they I dare confidently a ver it sufficient to convince any intelligent Christians conscience upon due examination now That this bowing at or to the name of Iesus only which the Bishop only contends for is a duty of this Text there being nothing either in the sence or words that can manifest it to be a Duty upon evident and infallible grounds though all acknowledge that the same subjection adoration prayer and divine worship are due to Christ as are to God the Father and to the holy Ghost but no other For the Seaventh That there is no Writer of the Antients on this place except Origen but doth litterally understand it and likes well that we should actually perform this Bowing now contested for If we take it absolutely in it self it is a most apparent untruth since not one of the antient Fathers or Expositors extant in Pâ—int or Manuscripts hath so expounded it or made any mention of this duty But if we take his words as he hath qualified them And there is no Writer no not of the Antients on this place that I can find c. We must either conclude That the Bishop though very learned never sought after any Antientâ— Writers on this place or at least That he never found out any or mistook their words or meaning since there is not one of them extant that ever gave this his exposition of them For the Eighth That Ambrose Hierom Cyrill and Theodoret the only Antients he mentions in the places barely quoted in his Margent not reciting their words at large concur in judgement with him in this kind of bowing at or to his name and thus understand this Text It will appear far otherwise if we survey their words St. Ambrose his words are these Quid de Officio pedum loquar qui totum corpus sine ulla sustinent oâ—eris injuria Flexibile genu quo prae caeteris Domini mitigatur offensa ira mulcetur gracia provocatur Hoc enim Patris summi erga Filium donum est ut in nomine Iesu omne genu curvetur Coelestium Terrestrium Infernorum omnium linguâ— confitâ—atur quoniam Dominuâ— Iesus in gloria est Dei Patris Duo enim sunt quae prae caeteris Deum mulcent humilitas fides Pes itaque exprimit humilitatis affectum sedulae servitutis obsequium Which place desciphering only the principal uses and offices of the feet vizt to appease the Lords wrath and procure Gods favour by bending the knee to him not Iesus in the affection of humility by Humble Prayer in the name of Christ and diligent service and obedience makes nothing at all for genu-flections or bowings to or at every recital of the name Iesus not here mentioned by Ambrose much lesse when we are on our knees praying to him when some superstitiously bow down their heads to and at this name Neither doth St. Ambrose in his Commentary on Phil. 2.9 10. or in any other place of his works where he dilates upon it make any such literal Exposition of this Text or name as is pretended so as his Quotation is impertinent St. Hieromes alleaged authority is far more impertinent to his purpose His words are these Mihi incur vabitur omne
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