The opinion, judgement, and determination of two reverend, learned, and conformable divines of the Church of England, concerning bowing at the name, or naming of Jesus. The one somtime a member of the Vnivertie of Cambridge, in a letter to his Christian freind: the other sometime a member of the Vniversitie of Oxford, in a treatise to his brethren the ministers of the Church of England. Printed at Hambourgh, 1632

OF Doing reverence, and particularly of bowing the knee at the name of IESVS.

By the Reverend I. H. Bachelour, in Divinitie:

Who sometimes having erred, and gone astray from the Church, af∣terwards at a publike place, prea∣ched, & by command published a Testimonie of his heartie re-union & humble submission to the church of England, his acknowledged deere Mother.

To his reverend Brethren, the Ministers of the Church of England.

IT is certaine, that the Christians, who lived in the best Ages of the Church, did aunciently observe the Ceremonies of uncovering the Head at the Name of Ie∣sus, as learned Zanchy doth manifestly confesse, in his Comment▪ upon Phil. 2, 10. A custome (saith he) not to be dissa∣lovved; for it was a testimony of reverence & adoration of our Lord Iesus Christ, which was introduced Originally, in regard of the Iewes and Gentile, who despised him; and re∣teined afterwards against Arrians and o∣ther Hereticks, impugning the Divinitie of Christ.

This reason of the said Ceremonie now ceassing, the Ceremonie it selfe might ceasse with it: for so it is in the Law, the soule thereof, (namely the rea∣son of it) being gone, the Law doth con∣sequently ceasse with it. Notwithstan∣ding,

because Mr. Hooker, lib. 5. Sect. 50. and many learned men doe observe some other reasons for the continuance of the Ceremonie of bowing the knee at the name of Iesus, as a thing Lawfull, yea law∣dable, in some sort, but in no wise necessarie, (as it shall afterward appeare,) I will co••f••sse with that famous Divine Doc∣tour Fulk, on Phil. 2, 10. that it may be well used. Howbeit, as Zanchy noteth of uncovering the Head; so I may say of bovving the knee at the name of Iesus, that it hath beene perverted to a superstitious practise▪ For, as many abuse this Cere∣monie in the Church of Rome, so some abus•• it in the Church of England.

Now, the reasons why Christians did use reverence at the name of Iesus, by cap or knee, or both, rather than at any other name, (though it and they importing one and the same thing so their understan∣din) are many.

First,* 1.1 because this name above all other Names, was in great detestation and con∣tempt, as Festus speaketh of him, Acts 25. 19. The Ievves had question against Paul,

touching one Iesus. This name also by the ignominie of the Crosse, upon his title Iesus of Nazareth was placed, became more execrable to the unbeleevinge World.

Secondly, it was his proper name, or the name of his person, appointed by God, foretold by the Angell, Luke. 1, 31. imposed in his circumcision, Luke. 2, 21. where he had his peculiar and distinct ap∣pellation, and yet this is his personall Name, not only as he is Man, but as he is one Christ, and subsisteth in two na∣tures, Divine and Humane.

Thirdly, because of the signification, for it doth expresse the Office of the Redeemer, in the worke of Salvation, Matth. 1, 21.

Fourthly, men tooke occasion of this complementall reverence from the very Text it selfe, Phil. 2, 10, as sounding to that purpose.

The question is therefore, whether or how far forth we are bound to this ex∣ternall act of reverence, either by force of the said Scripture, or by authority of

any constitution of the Church? Of both which I will treat in order.

1. Of the true meaning of the Scrip∣ture, Phil▪ 2, 10.

At the name of Iesus shall every knee bow, both of things in Heaven, and things in Earth, and thiugs under the Earth.

If it be the true proper and literall sense of this Text, that we must bow the knee by externall reverence at the name of Iesus, then it is a precept binding us to the ne∣cessitie of this practise by indispensable obligation. If it be not the true proper and literall sense of the said Scripture, to bow the knee at the name of Iesus, by such an externall act of reverence, then are we not bound to the practise of this Ce∣remonie, by the force and vertue of the Scripture.

To enter therefore into a more exact and sound discussion of this point, wee must observe 3. rules, which serve to o∣pen this particular, and sundry other in the sacred Scripture.

1. Whereas no point of Religion can

be demonstrated out of the Scripture, but as the Scripture is taken in the true, pro∣per, and literall sense (which the learnedst in the church of Rome do also confesse) we must acknowledge, that the Scripture hath but one true, proper, & literall sense; the sense of it being the very forme of it, and every thing hath but one forme, as reason and Philosophy do dictate to our understanding, so that all other senses, (so called) as, Tropilogicall, Allegoricall, Ana∣logicall,* 1.2 are inded not properly senses of the Scripture, but an accommodation of the Scripture, to the use of the Readers & Hearers.

2. Secondly, that is the true, proper, & literall sense of the Scripture, which the intention of the speaker, and the na∣ture of the thing it selfe doe importe to our understanding, by what words soever (proper or unproper) the said sense be expressed in the Scripture.

3. Thirdly, we must therefore observe that the true, proper, and literall sense of the Scripture, is not allwayes that which the words do beare immediately in their

grammaticall signification; but that the words of the Scripture are sometimes proper, as, Christ is the Son of God; some∣times improper, or methaphoricall, as, Christ is a vine, a Dore. Now, if the words be improper, and metaphoricall (as we shall see anon) we must note that (as D••s Whitakers did truely advertise Bellarmine) the improper vvords carry not in them the li∣terall sense of the Scripture immediately (for then great absurditie would follow) but mediatly, that is to say, as they are reduced unto proper words, as here bowing the knee at the name of Iesus, is an improper or methaphoricall speech, and is reduced to this proper speech, viz. a subjection of the Creaturs to the Sonne of God; which being the true, proper, & literall sense of that Scripture, is contained in an impro∣per & metaphoricall speech.

I come therefore punctually to the thing in question, and say; that the true, proper, & literall sense of the Scripture doth, (according to the intention of S. Paul, and the nature of the thinge it selfe)

represent unto our under∣standing,

not an outward Cere∣monie of bowing the knee of the body, but a reall subject on of all the Creatures in Heaven, Earth, and Hell, unto the Sonne of God, even as he is the Sonne of Man also, now exalted unto Glory.

Whereas therefore S. Paul saith: God hath given him a name above every name, Phil. 2, 9. The cleere and evident sense whereof is this, that Christ, (so humbled before in the assumption of our nature, in the cours of this life, in the maner of his death, &c. is now advaunced and honoured by his Father, first by the publike manifestation of his Divinitie, which before seemed obscure; and secondly by exaltation of his humanitie. So that now he having a name above all names, in Glory and Pow∣er, all Creatures voluntarily, or ne∣cessarily, are subject to his Domi∣nion; which subjection is expressed by a metaphoricall act, as Esther 3, 2. The Ser∣vants of Ahashuerosh the King bowed the knee unto Hamon, and reverenced him, which Mordechai refused to performe,

and therefore incurred his indignation, vers. 5.

That this sense is the true, proper, and literall sense of the Scripture, according to the intention of the writer, and accor∣ding to the nature of the thing it selfe, you may cleerely discerne by all the cir∣cumstances of the Text; and amongst ma∣ny, to evince the same, I present these 5. ensuing to your consideration.

First,* 1.3 because it is not the very name of Iesu (literally and syllabically taken) to which reverence is here due, and should be performed by every Creuture, but the person signified by this Name, and so in other of his Names. For when we heare this Name of Iesus, and thereupon do an Act of reverence, either inwardly in the mind, or outwardly in the body; it is by mediate inference of it in our under∣standings, unto the thing or person it self signified in and by tha•• Name; otherwise this Act were a literall or syllabicall Ido∣latrie, by restraining it to the Name, and not extending it to the Person Wherefore when I heare any other of his Names, as

Immanuell, Christ, &c. I am (by vertue of the said reason) bound to do the like reverence at the sound of these other names, if I be bound unto it at the name of Iesus, because the same person is in every name imported to my understan∣ding; Else in regarding one Name of his person, more than an other, I shew that I regard the Name more than the person, or the name without the person; the first being wicked, the second a foolish conceipt, And yet neverthelesse that these Ceremonialists, entertaining Iesus with reverence, dismisse Christ with ne∣glect.

2. Againe, if the Text bind us (in the true, proper, and literall sense) to this ex∣ternall act of adoration, in bowing the knee at the name of Iesus, then those Ceremo∣nialists (who say so, or must say so, or else they say nothing) must performe this Act of adoration at all times, and in all places whensoever, and wheresoever they heare the sound of this name; for the text spea∣keth absolutely, generally, & definitely of bowing the knee, without any imitation or

restreint: And yet these Ceremonialists (either wanting judgement in what they would affirme, or conscience, in what they should performe) do not exercise this Act of Adoration, at all times, and in al•• places, at the sound of this Name. Yea, which is more, they ought by force of their owne reason (••f it had any force) ••o practise this act of reverence, whenso∣ever they read this name of Iesus in the Scripture, or any other Author. Nay ought they not, whensoeyer they thinke of this Name, bow the knee? For their ••eason (if it enforce what obey pretend) enforceth all this which I alleage.

3. Thirdly, these grave & supercilious Ceremonialists, as when they sit, they can ••ot do this peculiar act of reverence (or ••t the least not with due cōplement, which ••n all things they effect,) so some times ••hough they stand, yet they bow not their knees, but only uncover their heads up∣on the sound of the Name. But now wher ••s their Science? Or where is their con∣science? For if they bind us so strictly ••o the Letter of the Text, we will bind

them also as strictly to the same: An•• therefore we say, that, though by uncove••ring their heads, they do an act of reve••••rence; yet this act answereth not precisel•• to the letter of the text; aud though ther•• be often a Commutation of Pennance i•• the Bishops Court, yet we cannot allo•• them (and the Scripture will not her•• allow them) this Commutation of rev••••rence in the Court of Christ. First, becaus•• the knee, and not the Cap, is here strict•• prescribed. Secondly, because the Ca•• is a lesser dutie than the knee. Eithe•• therefore observe your owne rule, 〈◊〉〈◊〉 discharge us from the necessitie there••of.

4. Fourthly, we may observe by a pe••••spicuous and forcible reason, drawne 〈◊〉〈◊〉 impossibile, that this Ceremonious-act 〈◊〉〈◊〉 bowing the knee at the name of Iesus, is n•• the true, proper, and literall sense of th•• Scripture; for whereas we have here a d••••stinction of 3. sorts of Creatures, whic•• must bow the knee at the name of Iesus; vi•• Angells, things in Heaven; Men, thin 〈◊〉〈◊〉 ••n Earth? and Devills, things under t••

Earth; We know that the first and the last have no knees to bow, and so it is two to one, that this externall act of bowing the knee at the name of Iesus, is not the true, proper, and literall sense of this Scrip∣ture, and that, by force of it, we are not obliged to this externall act.

5. Lastly, you must observe, that S. Paul in this place, Phil. 2. 10, alludeth to the word of God, Isai. 45. 23. Every knee shvll bow to me; which is properly and li∣terally understood, not of corporal genu∣flexion, but of actuall subjection unto God. This very place in Isai, the Pro∣phet understandeth to be verified in the person of Christ at the last Iudgement, when every knee shall bow to him, as the great Iudge of all the world: For, to this purpose, S. Paul produceth that place Rom. 14. 11. namely, by the subjection of all Creatures, voluntary in some, invo∣luntary in others, but necessarily to the Lord Iesus, sitting on his Tribunall seat of Iustice; not that all shall do this out∣ward act of reverence; but that all shall be in subjection, which is signified and in∣tended

in the same. For God descendeth often unto Man, to speak after the man∣ner of Man, because Man cannot imme∣diatly and freely assent unto the things of God.

To conclude therefore, you may easi∣ly perceive, that S. Paul understandeth this bowing of the knee no otherwise, than he understandeth it, Rom. 14, 11. and no otherwise in either place, than the Pro∣phet Isaiah before him, Isai. 45, 23.

And so much of the Scripture, by which the Ceremonialists in∣force the external act of Court∣like Complement at the name of Iesus.

Of the Canon, viz. 18.

I come therefore from the Sripture to the Canon, which runneth in these words:

When in the time of Divine Service the Lord Jesus shall be mentioned, due & lowly reverence shall be done by all persons present, as it hath been accustomed.

But if the Scripture be not against us, in that which the Ceremonialists pre∣tend, we shall the lesse feare the shot out of this CANON; and therfore we answer briefly unto them.

1. First, we dislike not simply the prac∣tise of this externall reverence at the Name of Iesus (for we condemne not the Church of England, much lesse the auncient and Vniversall Church in this behalfe,) it being done upon good and sufficient knowledge without supersti∣tion, and without opinion of necessitie, according to the purpose of the Church. Hence it is that Mr. Hooker lib. 5, 5, 30. confesseth in expresse words, touching this externall act of reverence at the name of Iesus; No man is constrained to use it by auy Obligation of Divine Law or Hu∣mane.

2. Secondly, I observe, that the externall act of reverence at the name of Iesus, hath bin usually practised in the time of Divin Service, not whensoever men do staud, & when in the time of their standing the name of Iesus is sounded forth, (for we

do stand at the recitation of the Cr••ed, where mention is made of Iesus (with no bowing of the knee) but at the reading of the Gospell; and therefore the CANON must be understood peculiarly of that custome, when it requireth a reverence, as it hath beene accustomed

If any Ceremonialist will contend with me in this point, let the same Mr. Hooker in the same place, be an Arbitra∣tour betwixt us, to decide the Contro∣versie.

Because the Gospels, which are weekly read, do all historically declare, something which our Lord Iesus Christ did, or suffred in his owne Person, it hath been the custome of Christian men, then especially, in token of the greater reverence, to stand, to utter certaine words of ac∣clamation, Glorie be to thee, O Lord; and at the name of Iesus to bow. It was therefore a Custome aunciently so to do.

But I finde in Antiquitie no CANON to establish it, (and verily generall custom was not sufficient in this behalfe by the rule of S. Austin. Ep. 118.) much lesse was it a matter of necessary observation, by the literall sense of the Scripture. And to declare this point yet more plainely. Zozomen. Hist. Eccl. 7. c. 19. relating sun∣dry different Customes of the auncient Church, writeth thus: It is a new custome in the Church Alexandria, that the Bishop there doth not rise up at the reading of the Gospell, which custome I have neither found nor read of in any other place: So that lea∣ving the Bishops of Alexandria to their owne reason herein, and defence, for this diversitie of their practise, contrary to the generall action of the Church.

I may conclude, that neither the scrip∣ture bound any, nor that the Canon or Custome bound all to the observation of this Ceremonial act, which the pro∣found Ceremonialists, partly by vertue of the Scripture, and partly by authoritie of the CANON would enforce upon their Brethren. And this might suffice con∣cerning

the C••NON in this behalfe.

But if I shall not offend them, I could presse them further with the Relation of an auncient and very Learned Bishop,* 1.4 who being present at the making of this CANON, did freely and confidently pro∣test, that neither he, nor any of his Colle∣gues, did ever condiscend unto it, when it was first concluded, nor when it came afterwards to the byrth, it being, as he said, a matter caried, he knew not how, by the power and policie of a few, with∣out the consent or approbation of all, or of the greatest part. He added further, wherereas S. Paul speaketh of the name of Iesus, that it is a name above all names, he conceiveth the word name to be putt there for Person, as in Acts 4, 12. There is no salvation in any other name under Hea∣ven, whereby we must be saved, Quasi dice∣ret; God the Father hath now declared the excellencie of this Person Christ Iesus, that he is the Lord of all Creatures, and that they must be in subjection to his power So he.

Well, I will leave this particular, (as

perhaps offensive, though true) and I will confirme it, if need were, by sacred Oath, that such was the resolution of the said B••shop, and shutt up all the whole with 3. observations, which I wish men to weigh well, in the Ballance of a true judgement, and of an upright conscience.

1. First, though I have often and cu∣riously noted the behaviour of the prin∣cipall Authours of this Canon in time of divine service, and especially in the rea∣ding of the Gospell, yet I could never see them performe any externall act of reverence at the name of Iesus.

2. Secondly, though many good Chri∣stians bow not their knees, or bend their bodies at the name of Iesus, in the time of Divine Service or Sermons, yet this o∣mission of outward Complement, pro∣ceedeth not from a want of due & hearty reverence to our Lord Iesus Christ, but because the Ceremonialists would impose it upon them, by a plaine misconstructiō of the Scripture, therefore they are not willing by such an act of reverēce to give testimonie and approbation to such a

plain ignorant misconstructiō of the text; Though otherwise they may be tractable to performe it, according to knowledg,, and to shew their obedience to the order of the Church, which yet doth not com∣pell men to the practise of this Cere∣monie. For as it hath beene intermit∣ted in many Congregations, and by dis∣use is wholy laid aside; So we do not heare, that, by vertue of this CANON, ei∣ther any Minister is brought into question for not stirring and provoking the people unto it, nor any of the people presented in the Spirituall Court, for neglect therof. But if the Scripture enforce it, and the Ca∣non require it, why is neither the Pastor, nor the Parishioner, more sharply entrea∣ted in this behalfe?

3. Thirdly,* 1.5 many, yea most that per∣forme not this Ceremonie of bowing the knee at the name of Iesus, do appeare by the best effects of Religion, and in all due Circumstances thereof, to have more true zeale, devotion, and love unto the the Lord Iesus, than many, yea the most of these Ceremonialists, who seeming to

honour him with Cap and Knee, do by their Superstition rather than Religion, herein, prepare a way for Iesuites to creep in with the Serpent by such holes into the Gardeu of Eden, the true Church of God in this Kingdome.

Let us therefore, not so much affect the outward forme of Religion, as make true demonstration of our love, honour, and obedience unto the Lord Jesus, by the most essentiall and proper effects therof: Lest, when we have reverenced him with so many Capps and Knees (whereby we please our selves rather than him) he turn us away with a Non novi vos, in the great & fearefull Day.

A Post-script Question.

VVHen any man sweateth by Jesus (as some men do in passion or glory) whether the stander by hearing the oath, be bound, to bow his knee at the name of Iesus?

FINIS.

Notes

• * 1.1

  Reasons of the an∣cient use of this ge∣sture.
• * 1.2

  Keckerm. syst. theol. li. 1. c. 9.
• * 1.3

  5. Circum∣stances, to prove it to be un∣derstood not of bowing the bodily knee.
• * 1.4

  Note this well.
• * 1.5

  N. B.