Queries Propounded to the Bowers

The Publisher to the Reader.

C Hristian Reader, the strang violent late proceedings, both of our High Commissions in their Commission Courts, and of our Bishops and their Visitors in their unwarrantable Visitations, upon Canons Oaths and Articles of their own forging, printed on their own Names, without any commission at all from his Majesty under his great Seal, (contrary to the statutes of 25. H. 8. c. 19.21.26. H. 8. c. 1.31. H. c. 26.37. H. 8. c. 17.1. Ed. 6. c. 2.1. Eliz. c. 1.2.5. Eliz. c. 1.8. Eliz. c. 1.13. Eliz: c. 12. with other statutes and to their own 12. Canon.) Yea contrary to the statute of Magna Charta c. 19. and the late Petition of Right, now laid a sleep;) hath occasioned me to set forth another impression of these Quaeres, wherein all the whole controversy concerning the Bowing of the name of Jesus in time of Divine service and sermon,, is summarily Discussed; which Quaeres I would desire our Commissioners, Bishops and Visitors to resolve and Answer in a satisfactory manner (which yet they have not done,) before they violently without Law, reason, or lawful authority, silence, suspend, present, excommunicate, fine, deprive, or imprison any of their Fellow-Brethren, or vex any of his Majesty Subjects; (as they have of late molested many) either for omitting, or speaking against this Ceremony. It is the duty of all good Prelates, first to instruct and inform men's consciences and judgment with the spirit of meekness, in such Ceremonies which they have good cause to deem unlawful for them to use, before they urge them with violence to the practice of them, or rigidly proceed against them in judgment for omitting them. This they have not hitherto sufficiently done, in case of this much urged Ceremony, pressing it only by Club-law, without reason or moderation. Let them therefore now satisfy these, their weak Brethren's Quaeres, if they can; or else cease to molest them, or urge this Ceremony longer, if they cannot do it; since their great Guide Bishop Andrew's, though in other things famous for his learning and Judgment; is doubles miserably mistaken in this particular, and can no longer patronize either his own, or this their cause, as these Quaeres will demonstrate, having so oft times passed abroad in print without resolution.

A PREFACE.

FOr the better clearing of this ceremony to be no duty of this text of Phil. 2.10.11. be pleased in brief to take notice of these four particulars: First, what the Fathers (whom Mr. Page confesseth not to be for this ceremony) generally interpret to be the name above every name mentioned in this text. Very many of thē interpret it to be nothing else, but the very name of God, and Deity of Christ it self. So Tertullian de Trinitate. lib. Tom. 2. p. 261.262, Athanasius de Incarnatione Christi Contr. Apollinarium. p. 271. C. Hilary in Psa. 2. p. 196 H Ambrose, Rabanus Maurus, & John Salisbury on Phil. 2.9, 10. Dionysius Alexandrinus Epist. Contr. Paulum Samosatenum Bibl. Patr. Tom. 3. p. 74.75. Titus Bostrensis in cap. 1. Evang. Lucae. Ibid. Tom. 4. p. 339. E. Idacius adverse. Varimadum. lib. Ibid. p. 622. a. Caesarij Dialog. 1. p. 650. Basilius Magnus de Spiritu Sancto ad Amphil. c. 8. Tom. 1. p. 180. Cyrillus Alexandrinus in Esayam l. 5. Tom. 1. p. 362. E.F. in Ioannis Evang. l. 11. c. 17. p. 666. c. 20. p. 669. a. c. 22. p. 670. D.E. Thesauri. l. 13. Tom. 2. p. 270. E.F. Agobardus ad Ludovicum Imp. Bibl. Patrum. Tom. 9. pars 1. p. 556. g. h. Paschatius Ratbertus in Matth. Evan. lib. 10. Ibid. pars 2. p. 1156. b. c. lib. 11. p. 1177. b. Exposit. in Psal. 44. p. 1249. G. Ioannis Cyperis. de Inform. divini nominis. cap. 11. Ibid. Tom. 11. p. 499. E. Paulus Aquiliensis Patr. Cont. Felicem Vrgelium Epist. l. 2. Aquinas 3 part. qu. 49. Art. 6. Conclusio. Alexander Alensis Theol. Summa. pars 1. qu. 21. m. 1. Artic. 4. together with Chytraeus Postil. in Domin. Palmarum. pag. 160, Zanchius in Phil. 2.9, 10. and other moderne Expositors. Other Fathers and Writers interpret it, to be the name of the only natural begotten Son of God. Thus Jerome, Theodoret, Sedulius, Remigius, Beda, Haymo, Theophylact, Anselm, and Oecumenius on Phil. 2.10, 11. Basil de Spirit. Sancto. c. 8, Tom. 1. p. 180. Augustine Contr Maximinum, l. 2. c. 2. Sancti Procli Sermo in Transfig. Christi. Bibl. Patr. Tom. 1. pars 1. p. 536. C. Etherij & Beati. l. 1. Ibid. Tom. 8. p. 342. Musculus, Aretius, Zanchius, with other late Expositors. Others interpret this name to be nothing else, but the Glory, Fame, Lordship, Sovereignty, and universal dominion and Majesty of Christ. So Chrysostom & Theodoret, in Phil, 2. Petrus Blesensis Serm. 46. Bibl. Patr. Tom. 11. pars 1. p. 210. C. and others of old. Olevian, Musculus, Gualther, Marlorat, Dr. Ayray, Bishop Babington, and the whole stream of moderne interpriters. Others refer this text to his name Christ, as Paschatius Ratbertus Exposit. in Psal. 44. pag. 1246. g. Paulinus Epist. ad Augustinū, Bibl. Patr. Tom 5. pars 1. p. 210. e

Secondly, What they mean by bowing the knee. Not any actual bowing of the knee in this life, at the sound, sight, or hearing of the Name Jesus; but a Universal subjection of all creatures to the Sovereign Lordship, judicature and supreme power of Christ, especially at the day of judgment, when this text shall be only actually, literally, and really fulfilled. This all the Fathers and Writers quoted in the Appendix, Lame Giles, and premises, and all the Authors extant that I have seen, accord to be the genuine, true, undoubted meaning. Bishop Andrew's, Dr. Boys, and Mr. Page himself confessing it.

Thirdly, To what this bowing must be given by the Fathers verdict: Not to the name Jesus, but immediately to Christ himself. Hence Jerome Com. l. 3. in Isayam 45. Gregory Nyssen de Anima & Resurrect. disp. p. 104.212. Ambrose. Enar. in Psal. 118. Octon. 20. Hilari de Trinitate lib. p. 64. Chrysost. Hom. 32. in 1 Cor. 12. Fulgentius Object. Arrianorum discus. pag. 204. Cyrillus Alexandrinus de Incarnatione Vnigeniti. c. 11.26. Hypolitus de Consummat. Mundi & Antichristo. Orat. Bibl. Patr. Tom. 3 p. 17. b. Dionysius Alexandrinus. Contr. Paulū Samosatenum. Ib. p. 74. b. Prosper Exposit. in Ps. 102. f. 236. a. Paulinus Epist. ad Apiū. Bibl. Patr. Tom. 5. pars 2. p. 187. b. Sancti Procli Sermo in transfig. Christi, Ibid. p. 335. E. Arnobius Com. in Psa. 64. Bibl. Patr. pars 3. p. 262. a. Agobardus ad Lud. Imper. Ibi. Tom. 9. pars 1. p. 556. g. Angelomi Strom. in l. Regum. 2. c. 12. p. 740, E. Damascene Orthodoxae fidei. l. 3. c. 29. p. 433. C. Simeon Thess. Archiepiscopi de divino Templo Bibl. Patr. Tom. 12. pars 1. p. 880. C. Petrus Blesensis de Transfig. Dom Ibid. pars 2. p. 915. b. Nicholaus Cabasila de Vita in Christo. l. 6, Ibid. Tom. 14. p. 127. Papa Innocentius 5. in Circumcis. Dom. Sermo. Tom. 1. p. 95. de Contemptu Mundi. l. 2. c. 15. p. 445. with Brenz in Phil. 2. 9.10. and sundry others jointly render and read this text; Mihi, ipsi, ei, illi, or coram illo flectotur omne genu, &c. not in nomine, or ad nomen Jesus: to testify, that this bowing of the knee in the text shall be given, not to, or at the name Jesus; but to the very person of Christ himself. So Isaiah 45.23. & Rom. 14.9.10, 11. expressly resolve. As I live saith the LORD, every knee shall bow to ME, and every tongue shall confess to GOD. No color therefore is there in this text for bowing at, or to the name JESUS, but only to JESUS HIMSELFE, when we shall all jointly appear before his Tribunal. The rather, because St. Cyril of Alexandria, reads it thus. Vt in nomine Jesus Christi omne genu se flectat, coupling Christ and Jesus together, and making one as much the name in the text as the other. The Council of Franckford upon the Mane under Adrian the first, reads it thus. Cessate cum adoptiuum nominare, qui verus Deus. Et verus Dei filius; in cujus nomine omne genu flectitur, &c. Dionysius Alexandrinus Epist. Contr. Paulum Samos. reads it thus. Vt in nomine ejus omne genu flectatur. Arnobius Can. in Psal. 88. thus. Ego primogenitum, ponam eum, ut in nomine ejus omne genu flectatur. Angelomus in his Strom. in l. 3. Regum c. 8. thus. Christo enimpropter gloriosae meritum passionis datum est nomen quod est super omne nomen: ut in nomine ejus omne genu flectatur, &c. Paschatius Ratbertus in Matth l. 11. thus: Et donavit illi nomen quod est super omne nomen, ut in nomine DOMINI, omne genu flectetur, &c. All which antiquities overthrow this bowing at the name Jesus.

Fourthly, when and where this bowing shall be. Hypolitus de Consummat. mundi Orat. Ephraim Syrus de Apparit. Crucis temp. Iudicij p. 230. & 703. Gregentius Archiepisc. Tephensis Disp. cum Herbano Iudaeo. Simeon Thes. Arch. de divino Templo. Isiodor Hisp. Com. in Gen. c. 30. p. 301. in direct terms, to omit all others. Bp. Alley, Bp. Babington, Dr. Fulke, Dr. Willet, Dr. Boys, Dr. Ayray, in their places hereafter cited, and the whole current of Expositors, expressly conclude, That it shall be only in the general Day of Judgment, for time; before Christ's tribunal, for place, when and where all things in Heaven, earth, and under the earth shall stand before his Judgment Seat, and there cast themselves down jointly before him, confessing him with one consent to be their Sovereign Lord, and calling him their LORD. This Mr. Page himself, and all our Antagonists do and must confess to be the time and place of this genuflection, prophesied of rather than prescribed, or now commanded in this text: Since Isaiah 45.23. Rom. 14.9, 10, 11. Matth. 7.21, 22, 23. cap. 25.31, 32, 33, 34, 37, 41, 44, 46. Revel. 5.13, 14, 15. cap. 7.11, 12. John 5.22, 23, 27, 28, 29. Acts 2.34.36. cap. 10.36. and other texts in the 1. and 7. Quaere thus determine it, past all dispute. Hence then I thus argue.

If the name above every name, in which all knees must bow, mentioned in this text of Phil. 2.10.11. be not the name Jesus; the bowing of the knee, no literal actual present genus • ection, but only the general subjection of all creatures in Heaven, earth, & under the earth to • he very person of Christ as their LORD, not to or at his name Jesus; and that at the general Day of Judgment before Christ's own Tribunal, not in time of Divine Service or Sermons here on earth; then this bowing at the name Jesus, neither is nor can be a duty warranted, much less prescribed by this text.

But all this is apparent by the premised Fathers and Authorities.

Therefore the conclusion undeniable, maugre all the late ridiculous Pamphlets and passages to the contrary, of Widdowes, Shelford, Page, Heylin, Wr • n, Re • ve, Moun • ague, Pocklington, Brown, Reede, Adams, a Coale from the Altar, Bishop White, or any other, who babble and scribble much in the Jesuits and Papists words, but prove nothing at all by Scripture or Antiquity for this Ceremonies use or lawfulness, or new duty of the text, now so much urged everywhere, point-blank against John 5.23. That all men should honor the Son, even as • hey honor the Father. But no men honor the Father thus in bowing at the recital of his name. Therefore they ought not thus to honor the Son.

Courteous R • ader, that the Aut • or without whose privity these and other Impressions have been published may not suffer by mine or the Printers negligence, pray correct these following errors which corrupt the sense, ere thou read the Treatise.

In the Title, 1, 9. f gived, r. proved. p. 1. l. 16. f. Mat 20. r. 25 p. 2 l. 1. 〈 in non-Latin alphabet 〉 . l. 14. an interrogation point is wanting before; whether. l. 19. counted, r. corrupted. l. 22. contemn, r. confirm. p. 3. l. 23. As it is not, r • as it? If not • p. 4. l. • . that of, &c. r. yet it is. l. 22. as, r or. p. 5. l 13. the • r. they. p • 8. l. 3. Clichtouius. l. 21. Alcuvinus. p, 9. l. 30. added, r. adored. p 10. l. 29. worship, r. worshipping. l. 21. Romish, r. Rhemist • . p. 11. l. 19. r. it can. l. 33 • r. person. p. 12. l. 3. they, r. th • . p. 13. l. 31. hath, r. had. p. 14. l. 10. blot out, that reverence to him. l. 28. person, r. reason. pag 16. l. 31. Statutes, r. Stationes. pag • 17. l. 4. use, r. used. l. 27. r. of a. p. 19. l. 35. certi • ie, r. justifi •• pag. 20. l. 28 • r • Altar-wise. p. 23. l. 24. r. this Statute. p. 25. l. 19. blot out since. l. 21. them. r. Her. p. 28. l. 2. of, r • at. p. 30. l. 15. at, r • ad. pag. 36. l. thing, r. Church. pag. 37. l. 7. 4. r. 1. l 15. Matth. 28. p. 39. l. 19.3. r. 31. pag. 40 l. 16 here, r. where • p. 41. l. 6. the, r • thi • to it to. In the margin, p. 4 l. • 3. r. Phil. p. 10. l. 12. Vshers. p. 21. l • 6. Har. 28. p. 16. l. 40. r. Turonense. l. 4. r. Pro. l • 42. r. Cent. cir • a orationem. pag. 18. l. 7. inferred, r. referred. p. 20. l. 40. r. Molanus. l. 41. r. Horae, &c. Hist. l. 40. r. secundum usum Sarum. p. 21. l. 39. r. Spec. f. Brige, r. Being. p. 24. l. blot out 3. Hen •• 2. c. Jurisdiction • pag. 38. l. 38. curvab • tur. l. 40. r. con • itebitur. p. 39. l 20. r • inimici • l. 34. Simeon. Omission. pag. 24. l. 8. r. bonnet at the naming of Jesus.

Certain QVAERES propounded to the Bowers at the name of JESUS, and to the Patrons thereof.

W Hether the Text of the Phil. 2.9.10.11. [ 1] on which they ground this Ceremony, or will-worship, be not in the judgment of all Divines both ancient and moderne, a Prophesy of the joint subjection of all Angels, Saynts, Devils, and Reprobates to the supreme Lordship and dominion of Christ; Not now in the Church, in time of Divine Service and Sermons, but hereafter, when they shall all appear before Christ's Tribunal, to be judged by him; taken out of that Prophesy of Isaiah. 45. 23. As I live saith the Lord every knee shall bow to me &c. and expressly interpreted of and applied to the day of Judgment by S. Paul himself. Rom. 14.9.10.11. By S. John. Revel. 5. n. 12.13.14. Chap. 7.11.12. John. 5. 22, 23, 27, 28, 29. And by Christ himself Math. 20.5, 31, 32, 33, 34, 37, 41, 44, 46. And Chap. 7.21, 22, 23. And whether this be a good inference? All knees of things in heaven, earth, and under the earth, shall submit and bow to Christ before his Tribunal in the day of Judgment, as to their supreme Lord and Judge: Therefore all men and women ought now to bow their knees, or put of their hatts when ever they hear the name Jesus mentioned in the Church in time of divine Service and Sermon, The sole argument that can properly be deducted from this Text to justify this practice?

[ 2] Whether, the Original be not 〈 in non-Latin alphabet 〉 , In, (not At) the name of Jesus ; And this phrase thus Englished and translated in all other places of the Bible? Whether all the Greek and Latin Fathers whatsoever do not thus render it; In (not at) the name, And all English Translations too; (as Wycliffe’s, Purvi • s, Tyndalls, Coverdalls, Matthews, The Bishops Bible, set forth in the 2. Yeare of Queen Elizabeth, used in all Churches during her Rain, And since, till the last Tran • lation 1614. Erasmus Paraphrase, All our ancient English writers, and the Common Prayer Book it self, In the Epistle on Palme Sunday till M. Cozens corrupted it in the year 16 • 9. by turning In into At, without any lawful authority and causing it to be since so printed,) Except the Geneva translation only which mistaking M. B • za (whom the Translator followed) rendered his Ad nomen, to the name, At • he name whether the last Engl • sh Translation (which the Translators themselves rendered, In the name according to the Original, and all former authorized English Translations, but the Geneva, which King James condemned as the worst of all, and enjoined the Translators not to follow) was not counted by Bishop Andrew's (As some on good grounds report) who without their privity altered In into At the name, when the Copy was fitted for the Press of purpose to contemn this Ceremony for which he had preached: Else it had been printed In (not At) the name, as the Translators truly Englished it and as the same phrase is ever translated by them in all other places throughout the Bible ; which had over • thrown this his pretended duty of the text:

[ 3] Whether this Translation of At, for I • the name, doth not mar both the s • nce and English of the Text, and make it no sense? If any man should translate, I believe in God ; I believe at God: Our Father which art in heaven ; Our Father which art at heaven: Whatsoever you shall ask in my name. Whatsoever you shall ask at my name: I baptize thee in the name of the Father, Son and Holy Ghost, I baptize thee at the name of the Father &c. Go to God in my name, Go to God at my name: In the name of the Lord I will destroy them, At the name of the Lord I will destroy them: Pray to God in the name of Christ, Pray to God at the name of Christ: Mary kept all these sayings in her heart, She kept all these sayings at her heart, and the like; It would mar both the English and sense, and prove no better then non sense. And doth it not the like here; there being no such phrase as ( At the name ) to be found in any other Text of Scripture or any English Author but in this place alone? The changinge of which In, into At here making the bowing in the name (To wit) in the Soverraigne Lordship and Power of Christ) to be nothing else, but a bowing at the naming of Jesus in time of divine Service or Sermons, contrary to the scope of this place.

How the name Jesus, imposed on our Savior's Humanity [ 4] only at his Circumcision and not given to his Deity, but to his human nature, in the very beginning of his humiliation Math. 1.21, 25. c. 2. 1. Luke 1.31. c. 2. 21. Acts 4.27. Cann truly be said, to be the name above every name, given him after his Resurrection and exaltation, As the name in this Text of the Philippians was? and to be the true, chief, yea proper name of God and of Christ's Divinity, As the Patrons of this Ceremony affirm; And how this they say can be proved?

Whether the name Savior ( which is given to God himself. [ 5] Psal. 106.21. Isaiah 43. 11. Chap. 45.15.22. Ier. 14.8. Hosea 13.4.) be the very same with Jesus, And as venerable, as comfortable, yea as much the name of God as it is not: as is most evident, they differing in words, in use in all languages, the one being a Christian name imposed at his circumcision the other a Title or Surname; and both if them oft coupled together in Scripture, as in these texts: A Savior which is Jesus, Jesus our Savior &c. which were a tautologia being one and the same. Then why do the Patrons of this Ceremony make them one and the same; The one of them (to wit) the name of Savior, being attributed to God the Father as well as to Christ, the other only to Christ not to God the Father, who was never called Jesus, But often Savior ? If so, Then why do they not teach, that men ought to bow at the name of Savior as well as at the name of Jesus? The rather, Because Savior, (though it be not the same that Jesus is in Letters sound, or use, the one being as we say, a Christian name, the other, not properly a name, but a Ti • le, or purchased surname, though this Bishop confounds them as one;) that of it is the sense and interpretation of the name Jesus, M •• h. 1.21. And themselves write and preach, That men must not bow to the Letters, sound, nor sillabes of the name Jesus, But to the sense only, which is Savior, to which, at which by this their doctrine, they should rather bow then to, or at Jesus.

Whether Bishop Andrew's Reason, That we must bow at the name of Jesus because it is the name of God, and because Savior (As he saith) is the chiefest name of God ; doth not more strongly [ 6] infer, that we should rather bow at the name of God and Savior, than at the name Jesus? That we should bow at every name of God alike? at the name of the Father, Son, holy Ghost, Emmanuel, Son of God, Christ, Jehovah, Elohim, Adonai. (which we commonly english, the Lord, ) being all reverend, excellent, great, holy, and dreadful names as well as at the name Jesus, Since all of them are the names of God? Whether this Proposition can be proved either by Scripture or reason (which they take as granted,) That we must bow the knee at the utteringe or hearing of that name which is the name of God? (the Antecedent or proposition on which the Bishops first argument or reason is grounded:) which Proposition if it be true, will overturn the bowing at this name Jesus ; which is not properly the name of God as of Christ's Deity, Because divers who were but mere men had it imposed on them before Christ, And it was given to Christ principally not as he was God, but man upon his Nativity and Circumcision Math. 1.21.25. Chap. 2.1. Luke 1.31. Chap. 2.31. Acts 4.27?

Whether since Jesus is not, cannot be a Jesus or Savior to Angels in heaven, Or Devils in hell, Whose nature he took not on him, Heb. 2.16. Nor yet to Reprobates in hell or earth, who are not saved by him, but yet a Lord & supreme Judge over them all, Math. 28.18. Acts 10.36. Chap. 2.34, 36. Luke 8.31, 32, 33. Heb. 1.6. Jude. 6. 2. Peter : 2.4. Rom. 14.9, 10, 11, 12. Revel. 5.10, 11, 12, 13, 14. Chap. 7.9, 10, 11, 12. Ephes. 1.20, 21, 22.) His name ( Lord ) be not more likely, to be the name above every name given to him upon his exaltation, in which every knee shall bow, intended in this Text then Jesus: Lord being the name given to Christ upon his Exaltation, as purchased by his death and Resurrection. Rom. 14.6, 8, 9, 10, 11. Acts. 2.34, 36. Chap 10.36. Math. 28.18. Ephes. 1.20, 21, 22. The name which every tongue shall confess and call Christ by at last in the day of Judgment, (As the very Text itself resolves in the words) Every • oung shall confess that Jesus Christ is Lord, Phil. 2.11. Yea as Christ himself determines, Math. 7.21.22. Not everyone that saith unto me, Lord, Lord, shall ent • r into the Kingdom of heaven, &c. Many will say unto me in that day Lord, Lord, Math. 25.31, 37, 44, 45. When the Son of man shall come in his glory, and all the holy Angels with him; then shall he si • t upon the Throne of his glory &c. Then shall the righteous on the right hand answer him saying, Lord &c. Then shall the on the left hand answer him and say, Lord when saw we thee an hungered &c. The name that is used Isaiah. 45. 23.24.25. Rom. 14.11. As I live saith the Lord, (Not Jesus) Every knee shall bow to me, and every tongue shall confess to God: (The original Text to which that of the Philippians refers) The name by which Christ is called with reference to the day of Judgment. 2. Cor. 5.11. Rom. 14.11. Heb. 10.30. 2. Petr. 3.8, 9, 10. Jude. 14. Revel. 18.8. Chap. 19.1.6. Yea the name of his greatest dignity supremacy and terror, He being called, Kinge of Kings, and Lord of Lord's, in respect of dominion and Judicature, as by a name given him since his Exaltion. 1. Tim. 6.14, 15. Revel. 17.14. Chap. 19.19. Whether this name Lord (I say) in all these respects Extending equally to all things in heaven, earth and under the earth be not the name above every name here meant, rather then his name Jesus ; He being in truth a Lord, but yet no Jesus, no Savior to Angels, Devils, and Reprobates, who therefore cannot, will not, shall not, bow unto him as their [ 8] Jesus, but only as their Lord? Math. 7.21.22. c. 25.31.37.44. Isaiah. 45.23.24. Rom. 14.9.10.11.

Whether this bowinge at the name of Jesus (being a duty of the Text only in time of divine Service or Sermons, as the Patrons of it af • irme ) can be in any probability the bowinge intended in the Text; Since there are no Common Prayers or Sermons at all, for certain in hell, or under the earth, Noah nor yet in the greatest parte of the earth, which neither know nor worship Jesus ; Nor yet in heaven, where there are no Sermons or common Prayers, but only Blessings, praises, and thanksgivings unto God and Christ. Now that bowing which this Text speaks of, is such a bowinge as is common to all, both in heaven, earth, and under the earth ; A bowinge which they may, and shall all equally and jointly [ 9] perform; Therefore no bowinge at the naminge of I • sus in the time of Divine Service and Sermons, which they want; and therefore cannot use, Neither shall or can they ever actually perform?

How Jesus can be truly called a proper and peculiar name given to Christ alone, when as we read of divers others in Scripture that were called Jesus besides Christ. As Jesus the Son of Nunn, And Jesus surnamed Iustus. Acts. 7.45. Coll. 4.11. Heb. 4. 8. Jesus the Son of Syrack, Jesus the high Priest, Bar Jesus • Acts. 13.6. &c. Or how can Christ be truly stilled, a common name, Since none was ever called Christ substantively and abstractively or Messias, but he alone? And none ever annointed with the Deity and holy Ghost and that to be both a Kinge, Priest and Prophet to his Church, but he? Psal. 45.7. Acts. 4.27. Chap. 10.38. Isai. 61.1.

Whether this be not a notorious Paradox and falsehood, That that thing that name which is proper, is ever better then that which is common? Since All accord, that the common good, of the Republic and weal of the whole catholic Church, is better [ 10] and to be preferred, before any man's proper or private good and welfare? Since the Kinge himself, with all the great Officers of the State, the Prelates and Ministers of the Church, are better, more honorable, and more to be respected, (as they are public persons and Officers) then as they are private men; And since it will hereupon necessarily ensue, That the very essence of the D • itie and name of God, ( which are common to each of the Three persons in the Trinity, as we learn in Athanasius Creed ) should be worser then, inferior to the personal subsistence and names of each person in the Trinity, which are proper and incommunicable one to the other, where as the essence and name of the Deity are common to each three persons: Which were heresy and Blasphemy to affirm, yea the very heresy of Nestorious condemned in the Council of Ephesus :

Whether it be not heresy to say, that Christ is not God, nor the name Christ the name of God ? it being directly contrary to Rom. 9.5. Christ, who is over all, God blessed forever, Amen. [ 11] To Athanasius his Creed, And the second Article of Religion of the Church of England, Which say, that God and man is one Christ: Contrary to the Doctrine of all Orthodox Fathers and Writers against the A •• i • ns, who unanimously aver, ; that Christ is God ; Yea contrary to Titus 2. 13. Lookinge for that blessed hope, and the glorious appearinge of the great God and our Savior Jesus Christ? Where Christ is not only called God, But the great God : and to the Book o • Common Prayer, which injoines us thus to pray: CHRIST have mercy upon us: O CHRIST hear us: From our enemies defend us O CHRIST, &c. And to say, Thou only O CHRIST, with the holy Ghost, art most high in the glory of God the Father : All which passages, expressly resolve Christ to be God, and the name of God, else we should not thus pray unto him as God.

Whether this be not a falsehood, that God cannot be anointed, as annointing signifies a designation to an office; Since Christ both as he is God and Man, was designed to be a Savior ; and since we read thus of Christ's annointinge, Psal. 45.7. Therefore God, thy God, hath anointed thee, with the oil of gladness above thy fellows : Which the Fathers thus interpret, O God the Son, Thy God (to wit) God the Father hath anointed thee with the oil of gladness, (to wit) with the holy Ghost. Acts. 10.38. Heb. 1.8.9. ) Whence S. Augustine, Beda, Paschatius, Ra • ber • us, with sundry others on the 44. (our 45. ) Psalm write thus: D • us ungitur a Deo &c. God is anointed by God, God the Son, by God the Father, with God the holy Ghost : And whether this be not an error, That Christ is not the name of God nor of our Savior's Divinity but [ 12] of his humanity only? Whereas Iren • us adverse. Heres. l. 3. c. 20. Athanasius in his Declaration, Quod Christus sit verus D • us, that Christ is true God. P. 377. (therefore this name of Christ, the name of God) Nazianzen in his 5. Oration p. 167. B. With Elias Cretensis on that place; Damascene Orthodoxae fidei l. 3. c. 3. p. 365. with Clichtonius in his Commentary on that place p. 366. And Aquinas 3. parte Quaest 16. Art. 5. Quaest. 17. Art. 1. expressly resolve; That Christ is called Christ, in respect of his Divinity; That Christ is the name both of his Divinity and Humanity, In which are expressed and comprised both his Divinity annointing, and his Humanity anointed; And that he could not be called Christ, if he were only man; this name being predicated of both his natures, and given to him in respect [ 13] of both?

If this proposition be true, That Jesus is the proper name of God, and that God cannot be anointed, and so Christ not the name of God, as Bishop Andrew's argues: How can this agree with Acts. 4.27. Thy holy Child Jesus whom thou hast anointed, &c. And Acts. 10.38. How God anointed Jesus of Nazareth with the holy Ghost and with power? Or with that of Tertullian (to omit other Fathers) adversus Prazean: p. 709. Siue Jesus tantummodo positum est, intelligitur & Christus, quia Jesus unctus est: sive solummodo Christus, idem est & Jesus, quia unctus est Jesus? Either Jesus therefore must not be the proper name of God, but the name only of Christ's humanity, as Beda, Anselm, Alcuninus & Aquinas teach us, who say; that, Jesus est proprium nomen assump • ae carnis; Jesus is the proper name of Christ's assumed humanity. And, Hoc nomen Jesus signi • icat solam naturam humanam, This name Jesus signifies only the human nature ; And so by the Bishops own Doctrine, we must not bow unto it, because it is not the name of God, or Christ's Divinity, but of his humanity only as these Fathers teach; Or else this proposition ( God cannot be anointed ) must be false, because these two Texts expressly say, that Jesus as Jesus, was anointed ; And themselves confess, that Jesus as Jesus is God, And so God may be anointed, And then Christ will prove the name of God as well as Jesus, notwithstanding the Bishops reason, and be therefore of right to be bowed unto, as well as it, by the Bishops own arguinge, if it be solid.

[ 14] Whether that Text of Acts. 4.12. ( Neither is there salvation in any other, for there is none other name under heaven given among men w • ereby we must be saved, ) be meant of the name Jesus ; As if men were saved by it alone, or only of the Pe • son of Christ, as the 10.11. verses, and the very first words ( Neither is there salvation in any other ) with the Contents of our Bibles, that by the same I • sus only we must be eternally saved ; and all O •• hodox Int •• preters expound it?

If of the name Jesus only, As the Patrons of this Ceremony gloss it ; How then can they be excused from Blasphemy, in attributing our Salvation unto the bare name of Jesus, which we receive only from his person and Merits, which make him a Savior, and purchased him the Title of Jesus? Matth. 1.21. Acts. 13.23. Or how will it follow hence; There is no other name under heaven whereby we must be saved, but the name Jesus, (though) not expressed in the Text, E • go we must bow a • , and to this name, as oft as we hear it mentioned in the Church? If of the person only [as is most true] why then do they abuse this Text [yea that place in Ps. 95.6. O come let u • worship and fall down and kneel before the Lord our Maker ; not Jesus or Savior being written long before our Savior's Nativity, or the name Jesus was given him, and so not meant of it] in applying it merely to the name Jesus, to cause simple people to adore it, when as it speaks of the person only?

If the name of Jesus be thus to, be bowed to and at; Why [ 15] then bow they not to it when they see it written, printed, carved, painted or engraven, as well as when they hear it? why bow they not at the sight thereof, as well as at the sound? why not out of the Church, as well as in the Church? Since Salmeron the Jesuit teacheth them; That this name whether it be pronounced with the mouth, or heard, with the ear, or where ever it is written, painted, or engraven, is worthy divine worship, not for the bare word, wri • ing or picture it self, but for the signification of it, as the Cross, and Image of Christ, are deservedly added with the worship of Lat • ia for the type and mystery represented in and by them? yea why bow and reverence they not it rather when they hear men dishonor and prosane it by cursing, swearing, blaspheminge, when it is most contemned, vilified, abused, and so needs most honor and respect, then when it is only religiously and reverently used and uttered in the Church, without any irreverence, contempt or dishonor offered to it? And if bowing at the name Jesus in the Church, be a means to keep [ 16] men from swearing by it, (as some pretend) Then the bowinge at it, when men swear should much more do it; yea then men should rather bow at the name of God than Jesus, Since that name is more abused by swearing, and cursing then Jesus.

Whether these words of Bishop Andrew's and others, He is exalted to whose person knees do bow; But he to whose name ONLY much more; his person is taken out of our sight, All that we can do will not reach unto it; But his name he hath left behind to us, that we may sh • we by our reverence and respect to it, how much we esteem him; be not contrary to Math. 28.20. Loe I am with you always even to the ende of the World? to Gal. 2.20. and Ephes. 3.17. Where Christ is said to live and dwell in us? to the Bishops own words, who there immediately saith, that his body and soul, and these not without his Deity are really present in the Sacrament : and so his person; and that Jesus is the proper and & chief name of his Deity, which is ever present with us and not taken from us? Whether they be not a mere Idolizing of the very name Jesus, and a confining of this bowing only to his name, not person? Whether this speech and caution of his, ( do it to the sense, have mind of him that is named, and do his name the honor and spare not, ) be not a mere Idolatrous Popish passage, borrowed by him from the Patrons of Image and Bread worship? Whether Papists may not as lawfully adore and bow to Images, Crucifixes, the Hoste and the like, as they or we may do to the name of Jesus, with this distinction and caution, borrowed from them by the Bishops, and by them from the Pagans, in defense of their Idols relative worship, and adoring of the Image, with a reference and eye to the person whom it represents? And what difference is there between worship the name, and the Cross, Host, Crucifix or Image of Jesus, which the Romish and other Papists make the same? and conjoine together as one both in reason and verity.

Whether this Text of Philippians 2.10, 11. doth not couple the bowinge of the knee, and confession of the tongue ( that Jesus Christ is Lord, ) together, as duties equally to be performed at [ 17] the same time, and not to be dissevered? If so, (as is most certain,) Whether must not our Bowers every time they bow their knees, heads, bodies, or stir their Caps at the naminge of Jesus, confess likewise, ad cry out aloud with their tongues, that Jesus Christ is Lord ? Since the Text thus conjoines and requires them both alike; Or else are they not infringers of this Text and precept, for neglecting it?

Whether bowinge at the name of I • sus only, not of Savior, [ 18] Christ, Immanuel, Son of God, Kinge of Kings, Lord of Lord's, God, with other names and Titles of Christ, doth not seem to reviue the heresy of Cer • nthus, That Jesus and Christ are two distinct persons and essences? That Jesus is better then Christ, yea then Savior, then Immanuel, then Son of God, Kinge of Kings, Lord of Lord's, God &c. That he is more honorable, worshipful, and reverent as he is Jesus, and when he is so styled; then as he is God, and when he is so called; or then when he is termed Savior, Christ, Immanuel, Son of God, Lord, Kinge, and the like? And whether learned Doctor Whitaker in his Answer to William R • ynolds the Rhemists Notes on Phil. 2.10, 11. P. 398, 399. writes not That the bowinge at the name of Jesus only, and not at the name of [ 19] Christ, may ingender a more dangerous Error then any can remove, to wit, tha • Jesus is better then Christ; which is wicked to imagine ?

Whether bowinge at the name of Jesus only, not at the name of the Father, or Holy Ghost, (to testify Jesus to be God, and the name of God ;) Doth not make a kind of disparity between the Three sacred persons of the Trinity, who are coaeternall together and coaequall ; in givinge more honor, reverence, adoration, to the one, then to the other; and imply, the Father and holy Ghost not to be God, or so much God, not to be so venerable, so honorable as Jesus, because their persons and names are not so much bowed to, and adored as his?

If Three persons of equal dignity should be made the Kings Viceroy, in any of his Dominions, and all men should bow to, Cap and honor the persons, and name of the one when ever it were mentioned, but neglect to do it when the other Two are named; Would not this intimate, One of them to be more honorable, or of greater authority then the other Two? And is not this case the same? When Ministers and people shall all Capp and bend the knee, as soon as ever they hear the sound of the name Jesus, but not so much as stir either Cap or knee, when they names of God the Father and Holy Ghost are mentioned with it, even in the same breath and Sentence almost, as they are in the Apostles and Athanasius Creed, and in the ordinary Blessing at the end of Divine Service and Sermons, wherewith the people are usually dismissed. When men shall repeat, I believe in God the Father almighty Maker of Heaven and Earth ; without any great reverence or bowinge of the knee; And then pronounce the next words, And in Jesus Christ our Lord, with a stentorian voice, bowinge both the body and knee very superstitiously (I should say devoutly,) as soon as ever the word Jesus, is uttered, before Christ our Lord be pronounced, out of their great reverence and respect to this name Jesus, (which they here prefer before God the Father almighty and Christ our Lord, ) And then shall proceed to, I believe in the Holy Ghost ; and utter that without any such Ceremony or solemnity; Or when they shall pronounce, the grace of our Lord Jesus Christ, with much solemnity, cappinge and genuflection when Jesus, (not Lord and Christ ) are pronounced; And then shall slightly pass over, the Love of God the Father, and the comfortable fellowship of God the Holy Ghost, without any such Ceremony or incurvation. What man in his right senses must not of necessity acknowledge, that the very name Jesus, is more honored, reverenced and adored, then either the names, or Persons of God the Father, or God the Holy Ghost, that more adoration is rendered to the Second, then to the First, or Third person of the Trinity, and a great disparity made between them?

If Jews or Infidels should come into our Churches, and observe this difference and disparity, would they not forthwith conclude, that we had no other God but Jesus ? that the Father and Holy Ghost were not esteemed of us to be God? Or at least, made not so great and honorable a God, as the Son? and that Christ and Jesus, were not one and the same person, the one being thus bowed to, not the other? Yes verily. We read in the Book of Martyrs, that the Bishops and Commissioners, appointed by Queen Mary to dispute with Cranmer, Latimer, and Ridley at Oxford, when ever they named, or heard the name of the Pope, put of their Capps thereto, (as men now do at the naminge of Jesus,) Which these 3. godly Martyrs would by no means do, But when God, Christ, or the Queen were mentioned, they used no such Reverence to their names : Did not these Commissioners then (in our Martyrs judgments) prefer the person, the name of their Lord God the Pope, before the persons, the names both of God himself, of Christ; of the holy Ghost, at leastwise of the Queen? and thereby signify that the Pope was more honorable and far greater then the Queen, or any other earthly Potentate, whose name could not challenge or command the like reverence and Cappinge from them? yea doubtless.

If Three men were sitting together, and those who pass by, put of their Hats to one of them, not to the other two; doth not this make an inequallity between them advancinge the one that is thus capped or bowed too above his fellows? Certainly it doth: I find in the Book of Martyrs P. 1699. That when Archbishop Cranmer was convented before the Popes & Queens Commissionors in S. Mary's Church in Oxford; he putting of his Cap, and humbly bowing his knee to the ground, made reverence to the Queens Proctors and Commissioners, who represented her person, but beholding Bishop Brookes in the face, who was the Popes Delegate and represented his person, he put on his Cap again, making no manner of token of obedience towards him at all. Whereat the Bishop being offended, saith unto him, that it might become him right well (weiginge the honor, veneration and authority he did represent,) to do his duty unto him. Whereunto Doctor Cranmer answered, that he hath once taken a solemn Oath, never to consent to the admitting of the Bishop of Rome's authority into this Realm of England again, and that he had done it advisedly; and therefore would commit nothing, either by sign or token, which might win his consent to the receivinge of the same: and that he did it not for any contempt to the Bishops person, which he could have been content to have honored as well as any of the other, If his Commission had come from as good an authority as theirs: This answered he modestly, wisely, and patiently with his Cap on his head, not once bowinge or making any Reverence to him that reverence to him that represented the Popes person, which was wonderously of the people marked: If this Archbishops puttinge off his Cap and, bowinge his knee to the one and not to the other to the Queens commissioners only not the Popes. Did here in his own, the Commissioner, and all the people's judgment: make a great disparity between the power and Jurisdiction of the one and other, and prefer the one of them before the other : Must not, doth not the bowinge and cappinge at the name only of Jesus, not of God the Father, and God the holy Ghost, uttered altogether, or severally, do the like? no doubt it doth. Bishop Andrew's, and other of our bowers at the name, of Jesus, teach us in express terms, that the name Jesus is in this more honorable then all other Titles of Christ, and exalted ahove them all, because men must only bow their knees and veil their Cappes to it, but not to any other of his Titles: If therefore their bowinge at the name of Jesus, makes a disparity between it and all other names of his, preferring it far above them all; Must it not likewise make an inequallity and disparity between the names and persons of the Trinity too, by the selfsame Person, and advaunce Jesus above the Father, and the holy Ghost, at whose names they never bow or stir their Capps. Wherefore this bowinge to, at, and Cappinge at the name Jesus only, must needs make, and imply an inequallity between the 3. Persons of the Trinity, As M. Cartwright largely proveth in his Answer to the Rhemis • s Annotations on Phil. 2.9, 10.11. Therefore it is neither to be practiced nor endured among Christians, who believe the pari • ie and equallitie of the Trinity both in Essence, internal and external, honor, adoration, and veneration to.

Whether, if Bishop Andrew's Doctrine (warranted by no [ 20] Scripture) be true in this particular; that we must bow at the name of Jesus, not of Christ, because the end is better then the means; and the end for which Christ was anointed, better then his unction itself ; it will not hence follow; that the humanity of Christ, being anointed by his Divinity, and the Holy Ghost; And the Salvation of us men, the end for which Christ was anointed; are much better then his Divinity, and the Holy Ghost himself, the ointment and means annointing his Humanity and enabling him to be a Savior ? And whether the plain meaning of his Proposition be not this in substance; that the Humanity of Christ is better then his Divinity, or the Holy Ghosts Deity? and the Salvation of man the end, better then the Deity and Humanity of Christ, the means of man's salvation? which is no less then Blasphemy to affirm.

What Father, or ancient Writer for above 1250. years [ 21] after Christ, commenting on this Text, makes Jesus, the name above every name principally meant and intended in this Text, and not rather the names God and Lord ? Or that makes this Ceremony of bowing or cappinge at every naminge of Jesus in time of divine Service, or Sermons in the Church, the bowinge spoken of in this Text? and what are their words to this purpose? Or whether it be not an undoubted truth, that no Father or Writer for 1200. years after Christ and more, made any such interpretation of these words, or mention of any such Ceremony used in the Church, which certainly used it not till above 1150 years after Christ, and so deemed it not a duty of the Text, or necessary Ceremony.

What Father, Ecclesiastical Historian, or Writer for 1500. [ 22] years after Christ, relates that this Ceremony was taken up by the Christians in the primitive Church, to justify, to testify the eternal Deity of Christ against the Arians, and other Heretics who denied it ? whether this ground of the original use of this Ceremony, be not a mere groundless forgery and fancye of some late Writers, void of all prooffe, authority, and not warranted by any antiquity? and a • mittinge it true, whether doth it not clearly demonstrate, that the primitive Christians (who by this Argument used it not before Arianism sprung) with those who used it only on this ground, reputed it no duty prescribed by this text, because thus occasionally taken up to refell and discover Arians? That they bowed as much at the name of Christ, Son of God, Savior, Immanuel, and other names or Titles of Christ, as at his name Jesus; since the Arians denied his Deity, principally as he was Christ; (this being their ordinary assertion confuted, condemned by the orthodox Councils and Fathers, that Christ was not God :) and opposed his eternal Deity when he was styled by any of these names or Titles, as much as when he was called Jesus, or as he was a Jesus ? That they bowed at the name of the Holy Ghost ; since as many, or more Heretics denied his Deity, as denied Christ's ? And that this bowinge is now needless and superfluous for the present on this ground, (especially in our Churches where none deny Christ's Deity, as the Arr • ans and the other ancient Heretics did) and all pray unto him as God, even with bended knees and hearts, in our common Liturgy, as CHRIST, (not Jesus) have mercy upon us, &c. testifieth.

Whether the Christians in the primitive Church for above 800. years after Christ, used not always to pray standing between Easter and Whitsuntide, and on every Lord's day throughout the year; and de geniculis adorare, to adore standing • Never using, but expressly prohibiting by sundry Councils, all to kneel, or bow their knees in time of prayer, Sacraments, or Sermons, in honor and memory of Chris • s Resurrection: And were not their meetings from hence termed, Stations, Statutes, or Standings, because they thus performed [ 23] all their Religious Lordsday exercises, standing?

If so, (as all ancient, all moderne Ecclesiastical Historians and Write • s acknowledge • ) Then that Assertion of Bishop Andrew's and others is false; That the primitive Christians use to kneel at the Sacrament, and to bow their knees when ever they offered, prayed, or heared the name of Jesus mentioned in time of divine Service or Sermons, since between Easter and whitsu • tide, and on every Lord's day, (the ordinary time of their public assemblies) they never used to bow their knees, no not so much as in prayer, in which it is most proper, much less then at the Sacrament, or name of Jesus, at which we find not in any antiquity, that they used to kneel or bow the knee, though they usually did it in all their prayers and assemblies on the week days after Whitsuntide: The only thing the Bishops marginal authorities prove, though neither himself nor any one else may thence infer, The primitive Church and Christians used in their Weekeday meetings, after Whitsunday, to pray kneelinge. Ergo they used to kneel at the sacrament and bow their knees at the naminge of Jesus in time of divine service and sermons, (especially on the Lordsday, whereon they never kneel) it being a mere inconsequent. [ 24]

Whether S. Jerome's words, quoted by Bishop Andrew's and others, Mori • est e • im Ecclesiastici Christo genn flectere; It is an Ecclesiastical Custom to pray kneelinge to Christ, (not Ies • s) be a convincinge authority to prove; that the primitive Christians used to bow at the name of Jesus, not of Christ, in the time of divine Service and Sermons, when as this Text, speaks only a bowinge of the knee in prayer to Christ ; not Jesus ; not of a bowinge at the naminge of Jesus ; which name is not so much as mentioned in this place of his; and the bowinge here spoken of ascribed only to the person, not to the name of Christ, much less of Jesus ? yet this is the Antiquity they most rely on. Or whe • her S. Cirylls words on Isai. 45, (where there is not so much as any mention of the name Jesus, much less of any bowinge at, or to it, but only a relation, that all Nations shall be converted to God :) Or Theodorets Exposition on Phil. 2. 10, 11. ( Who makes the name of the begotten Son of God, not Jesus, the name above every name, intended in this Text, which he proves out of Heb. 1.4.5. Psal. 2.7.12.) Or Ambrose his words, (The knee is flexible where with before the other members the offense of the Lord is mittigated, anger appeased, grace provoked. For this is the gift of the highest Father towards his Son, That in the name (In nomine) of Jesus, every knee should be bowed, of things in heaven, earth, and under the earth; and that every tongue should confess, that the Lord Jesus is in the glory of God the Father: For there are two things which above others appease God, Humility, and Faith, The foot therefore expresseth the affection of Humility, and the obsequiousnesse of diligent service. ) Which Father reading this Text, In (not at) the name ; making the bowinge there expressed, to be subjection, humility, and service to Christ, (not any genuflexion at the naminge of Jesus in time of divine Service and Sermons, of which there is not one syllable or any the least intimation in this passage:) and defininge the name Son in this place, (if any name,) not Jesus; and the name God in his Commentary on this Text, the name above every name, here intended : Whether I say, can these impertinent Authorities, (the only places quoted by the Bishop and his followers, to justify the antiquity of this Ceremony,) prove that the primitive Church and Christians used to bow at every mentioninge of the name Jesus, in time of divine Service and Sermons; or that this is a duty of the Text? when as they never so much as intimate any such thing, and neither make the name Jesus, the name, nor this kind of bowinge, the bowinge here prescribed? Yet these are our great learned men's best, yea sole Authorities, on which they would found this novel duty, which do in truth confound it.

[ 25] Whether the Bishops and others Reasons for bowinge at the name Jesus, drawn only from the Nature, Letters, Quality, or Circumstances of the name, not of the Person of Jesus ; their bowinge and reverence given to the person of Jesus, as they pretend, only in respect of his name Jesus, at which, to which name of his they only bow, when, and because it is named; not at other seasons, when his person, is as really, as fully, represented to them under other of his names and Titles; not to this his name in respect of his person; (which is of equal dignity, when ever represented under all, or any his names and Titles) together with the bendinge of their heads and bodies at every mention of the name Jesus, in a more special and humble manner, even in the midst of their prayers, when they are already prostrate on their knees to God and Jesus, and their minds immediately fixed upon both their persons; be not on infallible demonstration, that they adore the name, more then the very person of Jesus, or of God himself, and so make it a notorious Idol, since they bow thus unto his person, only in respect, and because of this his name; since when as they are prostrate in prayer in the very higth of their devotion, and their minds immediately fixed upon the person of God and Jesus, they yet give a special congee, bendinge, and inclination of their heads and bodies, when the name Jesus is but uttered; and so reverence honor and adore it more, then either the very person of God or Christ? Else what need this new incuruation at the name, when as they are already devoutly prostrate on their knees to the person? [ 26]

What warrant is therefore men to put off their Hatts, or bow their heads and upper parts only at the naminge of Jesus? since this Text precisely requires, the bowinge of the knee (yea of both knees, because of every knee ?) and men's capps, hatts, heads, bodies, are not their knees, nor yet enjoined here to bow?

Whether Popes with pop • sh Councils, and Writers, Especially [ 27] some late Jesuits, who instile themselves thus from the name Jesus, above one 1000. If not 1200. years after Christ, were not the first broachers, inventors, and propagators, of this ceremony, and that with Charters and indulgences for many days sins, to such who should vouchsafe to use it; of purpose to satisfy and countenance their worshiping of Images, Crucifixes, the Hoste, and other such parts of their Romish Idola • ry?

Whether did not the Church of England with other Protestant Churches (by the Rhemists, Stengelius, and other Papists Confessions, ) abolish it as superstitious? and whether have not our own, with other protestant Writers against the Papists, condemned and written against it as no ways grounded on this Text? whether the Papists to draw on the adoration of this name have not made golden Characters and Images of it, Yea instituted both a solemn holy day of the name of Jesus on the 7. of August, and Howers of the name Jesus, with this Collect or Prayer, for all those who devoutly bow unto it. God who hast made the most glorious name of thy only begotten Son Jesus Christ, to they faithful ones the highest Miracle with the affection of sweetness, and exceeding dreadful, and terrible to wicked Spirits, Mercifullie grannt, that all those who devou • lie worship this name Jesus in earth (to wit, by bowinge at or to it, in • ime of divine Service or Sermons,) may partake of the sweetness of its holy consola • ion in this life, and in the Worlde to come may obtain the joy of endless exaltation and rejoycinge, by the same our Lord Jesus Christ thy Son? And whether the present violent pressing and enforcing of this Ceremony, which Mr. Hooker, Doctor Fulke and Doctor Will • t, say, no man is, or ought to be forced or enjoined to use, ) in the selfsame, yea in a far more earnest manner then ever the Papists urged it upon any, by Fyninge, imprisoninge, suspendinge, deprivinge such Ministers and others who refuse to use it, against all Law, all Justice, the Statute of Magna Charta & Petittion of Right, tendes not only to the erectinge of Popery, and bringing in of bowinge to Altars, Images, the Hoste, Transu •• stantiation and Mass, as late experience and the turning of Communion Tables to Altars or Altaringe, everywhere manifests?

Whether bowinge at the name of Jesus, be not divine worship and adoration, given immediately, either to the person or [ 29] name of Jesus, or to both? If so ( as the Papists, the Bishop, and all those grant, who make it a duty of the Text,) whether it be not direct superstition and will-worship, and so to be abandoned of us, since doubtless it is not enjoined or prescribed by this, or any other Text of Scripture? and whether the misalleaginge and mistranslating of Phil. 2.9, 10, 11. of purpose to justify this Ceremony, of bowing and capping at and to the name Jesus, in time of Divine Service and Sermons; be not an express willful perverting, corrupting, yea abusing of the Scripture, (and so a dangerous soul-condemning sin. 2. Pet. 3.16. Acts. 13.10, 11. Rev. 22.18, 19.) which every good Christian is bound in Conscience, to resist ? And the bowing at the very naming of Jesus in the midst, or beginning of a Sentence read, or preached, before we hear, or know what follows, a rash inconsiderate disorderly Ceremony or Superstition, (and so prohibited, 1. Cor. 14.33, 40.) causing men oft times to neglect, or forget the sense of what is read unto them, to bow at the names of Jesus surnamed Joshua, Iustus, and the like; yea at the very name of Bar-Jesus the Sorcerer, to and at which Mr. Cozens, with many more at Durham, most devoutly bowed, no less then twice in one day, one after another, (such was their gross superstitious dotage;) and confoundinge adoration, and the act of outward worship and bowing, with hearing and reading of God's word, which are distinguished from it?

Whether Bishop Andrew's words, ( The knee that will not bow at the name of Jesus, shall he stricken with somewhat that it shall not be able to bow, and for the name, they that will do no honor to it, by bowing to it, at it, when it is recited, when time of necessity comes shall receive no comfort by it, ) be not a mere fabulous Bugbeare and groundless Commination, warranted by no Scripture nor Example; Much like that Lyinge Legend of Ignatius the Martyr [ 30] (registered in no ancient or approved Author, but in some late fabulous F • iers ) That Jesus est amor meus, was found written in golden Characters in his heart, not in his knees; which some now publish as an undoubted verity, to draw on cappinge and bowinge to the name of Jesus, at which none write, that this Ignatius [ 31] ever bowed, though he loved, and honored it as much as any, and so makes more against, then for these Cringers.

Whether the Emperor Constantine with other of his Successor Emperors, and their Christian Soldiers, did not engrave the name of Christ in Characters, both in their Ensigns and Helmets, to testify, what honor and reverence they yielded to this title of his, from whence they where styled Christians. Acts. 11.16. Chap. 26.28. 1. Pet. 4.16. Ephes. 3.14, 15. And did not every Citizen of Antioch, when their City was grievously shaken with an Earthquake, write the name of Christ over their Doors, and so escaped? Vnusquisque Civium Christi nomen pro foribus inscribens, Eo modo terrae motum dispulit, quum Deus religioso cuidam homini oraculo haec verba inscribere foribus praecepisset, Christus [ 32] nobiscum, state :) when as we read of no such honor then given or drawn by them to the name Jesus ? And doth not this infer, that the Emperors and Christians in those times, gave as much reverence and honor to the name Christ as Jesus, if not far more? and so it ought now to be as much capped and bowed to as it, what ever the Bishop objects against it?

Whether Calvin, Marlorat, Bishop Alley, Doctor Whitaker, Bishop Babington, Doctor Fulk, Doctor Willet, Doctor Ayry, and other domestic Divines in their authorized works, resolved not in express terms; that the bowing at the name of Jesus in time of Divine service and sermons, is not a duty either warranted by, grounded on, or commanded in this Text? That the Sorbon Sophisters, Papists, Jesuits, are more then ridiculous and absurd, who will infer and prove this Ceremony from it? That it is an absurd and idle consequent and nonsequitur, not deducible from it, the name Jesus, being neither the name, nor this kind of bowinge, the bowing intended in the Text? That those who used this Ceremony make the name of Jesus a kind of magical [ 33] word, which hath all its efficacy included in the sound? if so, (as they all do) then how absurd, ridiculous, superstitious, and magical are those, who deduce such consequences from the Text now?

Whether this Ceremony of bowinge at the name Jesus in time of divine Service or Sermons, be enjoined, or prescribed in the Book of common Prayer and administration of the Sacraments, other Rites and Ceremonies of the Church of England ? if not, (which is most certain) whether those Bishops and Ministers, who use, or press this Ceremony upon others, or preach in defense of it, or any others not prescribed in that Book, contrary to the express statute of 1. Eliz. c. 2. (which enacts; that no Person, Vicar, Minister, or Curate, shall use; and no other person or persons enforce or persuade any of them to use any other Rite or Ceremony in saying of Matins, Evensonge, or administringe the Sacraments, then such as are prescribed in the Book of common Prayer, (before which this Act is printed) under pain of imprisonment, and o • her forfeitures ;) have not thereby incurred the several penalties mentioned in that Statute? And whether they are not more conformable to the Laws and established doctrine and discipline of the Church of England, who refuse to use this Ceremony, then all, or any of those, who thus enforce or practice it, contrary to the provision of Statute, (which inhibits it,) the Book of common Prayer, (wherein all the ceremonies by Law and Parliament established in the Church of England are comprised, so far forth as concerns Divine Service, Sacraments, and Preachinge,) together with our Homilies, and Articles of Religion, not so much as mentioninge or requiringe it, and so in truth, exploding it by their silence?

Obj. If any object, that the 18. Canon enjoins it, therefore it must be used.

Answ. I answer first, that the Canon speaks not one word of bowinge or cappinge at the name Jesus, but only saith, That when in time of Divine Service the Lord Jesus (not the name Jesus) which is not the Lord Jesus, shall be mentioned, Due and Lowly reverence (not putting off the cap, since this Canon enjoins all to si • t uncovered in the Church, ) sh • ll be • one by all persons present, as h • th been accustomed &c. The Canon therefore speaking only of the Lord Jesus, not of the name Jesus, and of due reverence ; that is such as God requires in his Word; not of bowing the knee, or vaylinge the Bonnet, which God nowhere prescribes or requires as due to Christ, makes nothing for this purpose.

2. The Canon if it doth anything, only adviseth it by way of direction, not simply commands it, as necessary to be obeyed. Leavinge it arbitrary to men to use, or not to use it, and prescribinge no penalty to those who shall omit it. Whence Archbishop Bancrofi, in his Visi • ation Articles, not long af • er the Canon made, doth wholly omit the urging or inquiry after the use of this Ceremony. Bishop Andrew's • being the first that ever gave it in charge in Visitation Articles, at least 16. years after its first compiling.

3. These Canons were never confirmed by Act of Parliament, or consented to by the temporal Lord's and Commons, but by the Major parte of the Prelates and Clergy in Convocation, and that with much opposition of Bish • p Rudde, and others of the better, though the weaker side; Therefore they are no ways obligatory or binding in point of L • w, either to the Clergy or Laity; neither can they control the Statute of 1. Eliz. c. 2. or Book of common Prayer thereby establi • hed, by prescribinge new Ceremonies in time of Divine Service and Sermons, not mentioned in that Book and Statute; the Ceremonies whereof being confined and limited by Parliament, can neither be altered nor multiplied but by Parliament, which hath the hole power and right of making Laws and Canons to bind the Subjects, as well in Ecclesiastical and religious, as temprall matters, as Bishop Jewel records in his Defense of the Apology of the Church of England. part. 6. c. 2. Divis. 1. p. 521, 522. and Bishop Bilson, in his true difference between Christian subjection and unchristian Rebellion. part. 3. p. 540, 541, 542, 543. and the confirming of the Book of common Prayer, of the Order of making and consecrating Priests and Bishops ; Of the 39. Articles of Religion, and all other Ecclesiastical matters, together with the very Subsedies of the Clergy by Act of Parliament witness. As for the last clause in the Statute of 1. Eliz. c. 2. for the publishing of new Ceremonies, by the Queen with the Archbishops or her Commissioners advice ; as it clearly shows, that Bishops have no power, to make, or alter Ceremonies, as they daily do, nor yet the King, unless specially enabled and authorized by Parliament (else this proviso had been idle;) so it is personal only to the Queen, whom the Parliament knew and trusted, not reaching to her heirs and successors, which were then unknowen, and therefore purposely omitted and not named or trusted in this clause, though they are since named in other clauses of this Act: so that being personal only it quite expired with them, and descending not to her successors, can give them or the present Prelates no power to prescribe, or enforce either this or other rites and Ceremonies, as they do: I shall therefore conclude all with the Words of Doctor Willet in his Synopsis Papismi. The 9. general Controversy Error 51 • The bowing at the name of Jesus, as it is used in Popery, to bend the knee at the sound thereof, is not commanded in this place of Phil. 2. 10, 11. which shown especially the subjection of all Creatures, of Turks, Jews, Infidels, yea of the Devils themselves, to the power and • udgement of Christ: The kneeling at the name of Jesus is superstitiously abused in Popery, for the people s • oope only at the sound, not understanding what is read, and so make an Idol of the Letters and Sillabes, adoring and worshipping the very name, when they hear or see it: And again, in sitting and not veyling at the name of Christ Immanuell, God the Father, the Son, and the Holy Ghost, and bowing only at the name of Jesus, as the Papists do. Protestants have only taken away, the superstitious abuse of the name Jesus: Due reverence may be used to our Savior, without any such Ceremony of capping and kneeling. (Therefore the 18. Canon, which requires only due reverence to be given; fulfilled without it too:) Neither do we bind any of necessity to use this reverence to the name of Jesus as the Papists do, ( and our Bishops now also do as well as they,) which think, that Christ cannot otherwise be honored. Neither do we judge or condemn those, that do use it, being free from superstition, and grounded in knowledge and careful not to give offense, for superstitious and offensive ignorance is not in any case to be defended. Finally this outward reverence to the name of Jesus, was first taken up among Christians, because (as some affirm though without ground or warrant ) of all other names, it was most derided and scorned of the Pagans and Jews, and therefore they did the more honor it. But now there is greater danger of Popish superstition in abusing holy things, then of profane Paganism in utterly contemninge them; and therefore there is not such necessary and just occasion of usinge this external ges̄ture now, as was in former times, it was not used of necessity then, much less now. Our Prelates therefore should not soe enforce it, both upon Ministers and people as they do, nor yet suspend, silence, imprison those Ministers, excommunicate and vex those people, who out of judgment and conscience refuse to use it; it being never given in charge or urged upon men in any Visitation Articles, till Bishop Andrew's, (the first Protestant Divine whoever presumed to make it a duty of the Text, contrary to the Tenent of all Antiquity,) nor people presented, molested, or Ministers silenced, suspended, censured, (yea fined and imprisoned) for not using it, or preaching against it, as no duty of the Text, till this last worst age of ours, for ought appears by any histories, Writers, or records; and that against all Law, all reason, religion, the Statute of Magna Charta: c. 29. the Petition of Right, with other Laws enacted for the people's liberties, which cannot be taken from them, but by Parliament, which never yet prescribed this strang genuflection to them.

Psal. 119.128.

I esteem all thy precepts concerning all things to be right, and I hate every false way.

AN APPENDIX.

[ 1] C Hristian Reader, I shall for thy better satisfaction concerning the bowing of the naminge of Jesus, and clearing it to be no duty of the Text, recite the opinions of 6. our learned Writers, concerning this very Point, registered in their authorized Works: I shall begin, with that famous learned divine William Alley, Bishop of Exeter, Divinity Lecturer at Paul's, in the first year of Queen Elizabeth, In his Poor Mans Library, Tom. 2. Miscellanea Praelectionis, 3. & 5. London, Cum gratia & privilegio Regiae Majestatis, 1571. fol. 42, 43, 88, 103, 104. God the Father gave unto Christ (saith he) not only the glory of his body, but also the glory of his name: As it is written by Paul, Phil. 2, 9, 10. He gave him a name, which is above all names, that In (so he • wice renders it) the name of Jesus every knee should bow, both of things in heaven, of things in earth, and of things under the earth. These words ( writes he, answering the Papists, objecting it for proof of their Maginarie Purgatory, ) are not to be understood of the worshipping of God; for, this worship, standeth not in this, that the knee should be bowed, but doth especially require the spiritual effects and motions of the mind. Paul, there, speaketh of the great authority and power, which is committed and given to Christ, by which power every creature of Heaven, Earth, and Hell, is made subject unto him, even the Devil himself, with all the wicked and damned Spirits, will they nill they are all under his feet, and the words which go before show this sufficiently, for it is said, God gave him a name, that is above all names, that all knees should bow in that name ; which words if ye will apply unto the divine worship, as though they, which worship God be in Purgatory; Then must you grant also, that the Devils and all the damned Spirits do worship Christ. Nomen, Name in this is taken for dignity and honor, 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 to Christ, and Christ, to be set in chiefest degree of honor, that there may no dignity be found like, either in heaven or in earth. It is to be wondered of some which do co-actly restrai • e 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 discuss and find out by this word, Alexander, the great prowess of the name which Alexander gatt him. But I pray you how much more foolish are the Sorbonists, which gather by this place of Paul, that the knee is to be bowed, as often as this name Jesus is pronounced, as though this word were a word, which hath in the very so • nd all the power included. But Paul speaketh here of the honor, 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 pelting 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 favor of God thereby? Thus much Bishop Alley.

Reverend Doctor Gervace Babington, Bishop of Worcester [ 2] in his exposition of the Catholic Faith, in his Works London, 1622 Pag. 195, 196, 197. D • termines also, thus of this Text, and Ceremony : The Papists, ( says he, ) strangely descant of this holy name Jesus, but whether such stuff be worth the touch, I refer it to you. Surely to rake up this channel were to stir up a great deal of foul matter. For, in truth, the follies of their Writers, he • ein, are most monstrous. But, said I follies? I might say more and say but right. Then he relates their descants on this name and the strange Mysteries they have found in it, to make it venerable and worthy cap and knee: After which he saith, I think the place to the Philippians ( c. 2, 9, 10.) not well understood hath and doth deceive them. Indeed, they are easily deceived, that will not search for truth, and they are justly given over to strong delusions, that delight in error, and have not a love to the truth; 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 things with spiritual things. The place is borrowed from the Prophet Isaiah, and therefore by conference evident, that the word, name, signifieth power, glory, honor, and authority, above all powers, glories, honors and authorities; and bowing the knee, signifieth s • bjection, submission, and obedience of all creatures to his beck, rule, and government. For, what material knees have things in heaven, hell, &c. This knew the ancient Father S. Origen, and therefore writing upon the 14. to the Romans, where these words be again, he saith, Non est carnaliter hoc accipiendum, quasi caelestia, ut Sol, Luna, Angeli, genua aut linguas habeant, sed genuflectere signi • icat cuncta subjecta esse & cultu • Dei obedire : These words are not to be taken carnally, as though things in heaven, as the Sunn, Moon, Angels had knees or tongues; but to bow the knee signifieth, that all things should be subject, and obedient to the Service of God. This knew S. Jerome also, and therefore he saith, Non at genua corporis, sed ad subjectionem mentis & inclinationem spectat, Sicut David dicit, adhaesit pavimento anima mea. It doth not belong to the knees of the body, but to the subjection and bowing of the mind; as David saith, my Soul cleaveth to the earth or dust; noting his inward humiliation, not a real and outward matter. For, shall we think (saith he) that either heavenly things, or all earthly things have knees? No, I say again, but by this phrase of speech, is meant subjection, whereof bowinge of the knees 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 not bine subject to that Idol. Fornicator libidini genu flectit &c. The Fornicatour is said to bow his knee to Lust, the covetous man to his riches or desire, the proud man to his pride, &c. because they are subject to these things. Et toties Diabolo • lectimus, quoties p • ccamus ; And so oft we bow to the Devil, as we commit sin; says this good Father. The like in effect, have, Theophilact, Beda, Ambrose, the Gloss, and some of their own Papists. Imperio ejus subjiciantur Angeli, homine • , Daemones. To his rule and government shall be subject Angels in heaven, Men or 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 Philippians and for declaration of this popish ignorance and error. Great is the j • dgement, certainly, when men have eyes and see not; ear • s and yet hear not; hearts and yet understand not, and God in mercy avert it from his people more and more. After which, he thus proceeds. This Title of Christ is given to our Savior, to distinguish him from others that were called Jesus as well as he, who were many, (the name in those places and times being usual) as Jesus the Son of Nun, Jesus the Son of Iehozadeck, Jesus the Son of Syrack, Jesus Iustus, Coll. 4, 11. and many more; but none of all these was Jesus Christ. Therefore this addition of Christ, you see, makes a difference betwixt this one Jesus and all those. And by the way (if I should touch it again) doth not even the common use of the name show, that the place of the Philippians is not literally to be understood? For, how could that name be a name above all names, which so many had as well as he, if you respect the literal name? Therefore, needs, by name, must be meant some other thing (as you heard before) even power, authority, rule and government, which is in Christ above all others. Secondly, this title • heweth his office • for, it signifieth anointed. And this again shown the gross ignorance or will • ull malice of Papists in so extolling the bare name Jesus. For, whether is gre • ter, Henry a proper name, yet common to many of his Subjects, or, King a name of office peculiar to himself? 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 literal rules. This have some of their own well seen and confessed: But I had rather all eadge the Scriptures. First t • en co • sider, the first tydinge brought of his happy Birth under the Shepherds, mark now the Angels content not themselves to say, Unto you is borne a Jesus or a Savior, but they add much 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 borne Jesus, which is called Christ. In John we read of a dissention &c. not whether he were Jesus or no, but whether he were Christ; knowing the greater moment to be in that. Again, • Law was made to excommunicate whomsoever 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 confessed him to be Christ, not against calling him Jesus. 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, & not doing it before in that sort, though he knew his name to be Jesus. In the 10. of John, they would have stoned him for saying he was the Son of God, and called it Blasphemy, but they did not for the name of Jesus. In Luke they demand of him, Art thou the very Christ ? not art thou Jesus? for, so they called him without offense; and when they heard his answer, they rent their clothes: Thereby declaring how far greater it was to be Christ, than to have the literal name of Jesus. All which places, with many more ought truly to teach and persuade our Souls, to look for his Office, that hath this name, which is so comfortable, and not to be children playing with letters and syllables, and adoring titles which that honor, that is due to the Person, as these fond men do, salving all the matter with a foolish distinction of concomitancie, by which all Idolatry may be as well excused. Thus this learned pious Bishop also.

[ 3] Learned Doctor William Whitaker, Regius Professor of Divinity in Cambridge, in his answer to Wm. Reynolds the Rhemist. Cambridge, 1590, Pag. 398, 399. writes thus of this Text and Ceremony. Concerning putting off our capps and making courtesies at the name of Jesus, M. Reynolds is very earnest, and concludeth in the end, that I am an Atheist and make no account of Christ, for denying that, seeing we yield this honor of capp and courtesy:, to the letters, name, seal, and seat of the Prince. If this be a true argument ( M. Reynolds ) as you in your vehemency would have it seem, How cometh it to pass, that God's name among you is not honored with like reverence of capp and knee, whensoever it is heard? Will you put of your capp, when the Prince is named, and will you make courtesies at the Popes name, at his Triple Crown or Cross, and will you never once stir your capps or bow your knees when God is named? Is this your Religion? Is this your fashion? Then let me conclude against you, as you have done against me, that you are by your own, argument very Atheists, such as make no account of God himself, for, otherwise this conclusion of yours: (that I am such a one, for not honoring the name of Jesus in such sort) is falsely 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, Christ's name may a thousand times be heard amongst you, and no man moveth capp or knee, Jesus is no sooner sounded, but every man by and by putteth of his capp, and scrapeth on the ground with his foot; And yet not always, or in all places, but in the Church and especially at reading of the Gospel. This may breed a more dangerous opinion, than any it can remove, that Jesus is better than Christ is, and more worthy of reverence, which is wicked to imagine.

The same learned Doctor also in his preface, to his answer to Saunders his Demonstration concerning Antichrist, mustering up diverse absurd consequences of the Papists and Jesuits, from sundry Texts of Scripture; as, Christ entered into Peters Ship; Therefore the whole Church is Peters; to wit, the Popes Ship. Barnabas laid down the whole price of the field he sold, at the Apostles feet: therefore the Popes feet are to be kissed. With many such like consequences; He concludes with this, as the grossest of all the rest. A Name above every name is given to Christ, that in the name of Jesus every knee should bow; therefore as oft as we hear the name of Jesus mentioned, we must uncover our heads, and bow our knees. After which he thus proceeds : When (I say) men shall hear these and infinite such like expositions, and argumentations of these New-masters, if there be any sense left in them, not only of the Holy-Ghost, but likewise of common judgment, they cannot think, that a religion grounded upon those foundations, can be firm and certain, to be preferred before all others.

For yet further proof in this 4. place, take also M. Cartwrights testimony, who brings in the Rhemists writing thus ; ( just as our Patriotes of bowing at the name of Jesus, now both write and preach: ) They by the like wickedness charge the faithful people for capping and kneeing when they hear the name of Jesus, as though they worshipped not our Lord God therein, but the Sillables or letters, or other material elements, whereof the word written or spoken consisteth; and all this by Sophistications to draw the people from due honor and devotion towards Christ Jesus, which is Satan's drift, by putting Scruples into poor simple men's minds at his Sacraments, his Saints, his Cross, his Name, his Image, and such like to abolish all true religion out of the World and to make them plain Atheists. But, the Church knoweth Satan's cogitations and therefore by Scriptures and reason, warranteth and teacheth all her children, to do reverence whensoever Jesus is named, because Catholics do not honor these things, nor count them holy for their matter, color, sound and syllables, but for the respect and relation they have to our Savior, bringing us to remembrance and apprehension of Christ, by sight, hearing, or use of the same signs; Else; why make we not reverence at the name of Ie • us the Son of Syrack, as well as Jesus Christ? And it is a pittyfull case, to see these profane subtilities of Heretics to take place in religion, which were ridiculous in all other trade of life. When we hear our Prince or Sovereign named, we may without these scruples do obeisance, but toward Christ it must be superstitious. Thus the Rhemists. To whom M. Cartwright thus replies: This dirt which they dash us with, is as well made of them, as thrown by them. For it is false, that we will have no reverence to be given to the name of Jesus; we say, that there ought to be no other honor, or reverence given to it, than to the name of Christ, of Lord, of God: And further we say, that this supplenesse of your knees, in bowing at the name of Jesus, is nothing but a mask to hide the straitnes and numbnesse of all the joints of your heart and Soul in your submission, to the Commandment of Jesus. For, it is well known that your knees which are cammel like in the courtesy which you give to this name, are joyntlesse and Elephantlike in your obedience unto his precepts, to whom this Name appertaineth. Again, we testify that this is a Will-worship, not only trouble • ome to the assembly, by irksome scraping of the pavement and unseasonable interruption of that which is read or preached, but pernicious also in regard of the suspitiō, that it may move of the inequality of the Per • ons in Trinity, whilst a title of the Son being honored with capp and knee, the other Persons have neither bonnet veiled, nor foot moved to testify any honor to them. The vaunt of Scripture for proof of this worship must needs avaunt. For this, being the only stay and prop, which they can pretend out of Scripture, makes nothing for it.

First, for that this name of Jesus in this place signifieth not [ 1] any title or note whereby Christ is called, but his Authority and whatsoever is glorious and excellent within him, as in diverse places it doth likewise appear.

Secondly, for that he understandeth not by this word, knee, [ 2] the member of the body whereby they honor, but (by a borrowed speech) the subjection and bending of all creatures unto the infinite Power of Chr • st, so that the souls departed, and Angels (which have no knees) are subject to this courtesying, as well as men living upon earth. If therefore the heavenly Spirits can yield this subjection unto Christ without courtesying at the name of Ie • us, it followeth, that this Exposition of bowing the knee is far from the meaning of the Apostle in that text.

Thirdly, for that the kneeling and courtesying here spoken [ 3] of, is performed as well by the wicked and di • obedient, as by the holy and obedient Spirits; it is plain, that all kind of reverence being a voluntary and frank worship of Christ, after the prescript of his word is without warrant of the place. This Scripture making nothing for them, their reason, although it were likely cannot bear it out. And whereas they would free themselves from superstition in syllables, because they bow not at the name of Jesus the Son of Sirach, as to Jesus the Son of God, whilst the knee jumping with the very first utterance of the word of I • sus preventeth oftentimes the pronunciation of the words, of, the Son of Syrack, the very danger therefore of communicating of this worship with others, which they would have proper to our Savior Christ, might easily have admonished them of the insufficiency of this Service. And, seeing the name of Jesus in the Son of Nun, and in the High Priest of that name, of whom only we are assured that they were rightly thus called, is the same with the name ascribed unto Christ, we see not by wha • reason honor may be withdrawn from the one which is given to the other, especially considering they had not this title of Jesus in their own right, but in the right of Christ, whose figures and lively representations they were. And if others might withhould it, yet you which give the same honor to the Image, which you give to the thing it self, cannot be conceived, so to do. What will you answer to this, that as you are in danger of superstition in the former point; so in this you are charged with profaneness, who neither capp nor knee at the name of Jesus out of the thing, when the name is the same, and as well to be honored without, as within the Church? Which Service you profane in the Cross, whereunto you do honor or homage, as well when it standeth in the field, as when it is erected in the Church or Chancells. To your other reason, that in reverence we uncover our heads at the name of Princes: We answer, that, if it were so; the civil hono • r is not tied to such strict laws, as is the Divine, therefore there is greater freedom of choice in the one than in the other. And it is known what is said of civil honor, that it rather standeth on the will and judgment of the Giver, than of the Taker, which is clean contrary in the honor of God, which dependeth on the pleasure and commandment of him that taketh it, not of him that giveth it. Thus far M. Cartwright.

To him I shall annex that late learned and reverend Divine [ 5] Doctor Henry A • ray, Provost of Queens Colleidge in Oxford, who upon this text of the Philippians, writeth thus : And hath given him a Name, &c. Where we are not to understand 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 Wisdom of God, the Power of God, the true Light of the world, Faithful and true, Holy and just, the Apostle and High Priest of our profession, a Priest forever, after the order of Melchizedek, the Savior of the World, the Prince of Peace, the Mediator of the new covenant, the Head of the Church, the Lord of Glory, Jesus Christ, the Son of the Father, the Son of God, and God. Neither had he any name after his resurrection which he hath not before. But by a name in this place is to be understood, Glo • y, and Honor, and Dominion, and Majesty, and Power over all things created (as the same word is, elsewher used, as Ephes. 4, 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, thath he hath given him all Power, both in Heaven and Earth, all Dominion over all creatures whatsoever, and the same glory, which he hath with him, from the Beginning, so that now he reigneth and ruled with him, King over all, and blessed forever. Which he there proves and paralells with Heb. 2, 9. Ephes. 1, 20.21. John, 17, 5. Matth. 18.18. and then conclude • thus: To knitt up all in a word, Christ, God and Man, after his resurrection, was crowned with glory and honor, even such as plainly shown him to be God. There to rule and reign as sovereign Lord, and King, till he came in the clouds, to judge both quick and dead: After which, he proceeds in these words: Where by the name of Jesus we are not to understand the bare name of Jesus, as though it had the virtue in it, to drive away Devils, or as though at the very sound of it, all were to bow their knees; For, at the name of Savior (which is the same with Jesus) none boweth, and t • e name of Christ, Immanuel, of the Son of God, of God, which are names no less precious and glorious, than is the name of Jesus True it is that bowing at the name of Jesus, is a custom, which had been much used, and may without offense be retained, when the mind is free from supe • stition; But to bow and kneel at the very sound of the name, when we only hear the name of Jesus, sounding in our ears, but know not what the name meaneth, savoreth of superstition. By bowing the knee, the Apostle here meaneth, that subjection which all creatures ought continually to perform, and which all creatures shall perform to Christ in that day, some unwillingly and to their confusion, as the Devils and wicked men their instruments; for, so the Lord by his Prophet useth the same phrase of speech, where he saith : Every knee shall bow to me, that is • shall be subject to me and worship me. Here then is a duty prescribed, necessary to be performed of every Christian, which is, to glorify him who is exalted in the highth of glory, both in our bodies and in our Souls, to worship him with holy worship, to subject ourselves to him in all obedience unto his heavenly will. For, worthy is the Lamb that was killed to receive all power, and wisdom, and strength, and honor, and praise and glory. The Angels in heaven, they glorify the name of Jesus, in that they are always ready to execute his will, and do whatsoever he commandeth them. This also is that holy worship wherewith we ought to worship him, and to glorify his name, even to be Hearers and Doers of his will in his word, to obey his will, to walk in his Laws, and to keep his commandments; not the bare and outward capping, and kneeing of the name Jesus, but principally obedience to his will, that is named, is the honor, which here he accepteth of us. For, as, not everyone that saith Lord, Lord, shall enter into the Kingdom of heaven. So, not everyone that boweth at the name of Jesus, shall enter into his Kingdom, but he that doth • is will, and walketh in his ways. Saul when he was send to slay the Amalekites, thought to honor God greatly by sparing the best of the Sheep and Oxen, to sacrifice unto him; But it was said unto him : Hath the Lord as grea • pleasure in burnt offerings and Sacrifices, as when his voice is obeyed? Behould, to obey is better than sacrifice, and to hearken is better than the fat of Rames: So you haply think you honor our blessed Savior greatly, when you bow yourselves at every sound of his name; but behold, to obey his will is better than capping and kneeing, and all outward Ceremonies whatsoever. Yet mistake me not, I beseech you, as though I thought, that the names of Jesus C • rist, of the Lord, of God, of the Father, of the Son, or of the Holy-Ghost, were names of ordinary account or reckoning, or to be passed over, without reverence, as other names; Nay, whensoever we hear or speak or think of them, we are to reverence the Majesty of God signified thereby. And fearful it may be to them, that think or speak of them prosanely, or slightly, or upon each light or trifling occasion, or o • herwise than with great reverence and fear, that the Lord may not hold them guiltless. But this I say, that neither the sound of those Syllables of Jesus, nor the name of Jesus, should af • ect us more than any other names of Christ, as though there lay some virtue in the bare word. But whensoever we hear, or think, or speak of him, we are to reverence his Majesty, and in the reverend fear of his name to subject ourselves unto his will. This is a precept of that duty, whereby we must glorify Christ Jesus. After this in th • 3. Lecture he proceeds to prove, That by bowing of the knee in this Text, is meant the subjection of all creatures unto Christ, and that this text shall be actually and principally • ulfilled, before his Tribunal only in though general day of judgment. So that by his express resolution he concludeth.

• 1. First, that this name Jesus is not the name above every name mentioned and intended in this Text of Phil. 2.9.10.11.
• 2. Secondly, that bowing or capping at this name is not here enjoined.
• 3. That no more capping or bowing is to be given to the name Jesus, then to any other names of Christ or God.
• 4. Fourthly, that the bowing and capping at this name only is sup • rstitious, and attributes some virtue to the letters and syllables of the name it self.
• 5. Fif • lie, that the bowing of every knee here mentioned, is and shall be p • incipally performed in the day of judgment, before Christ's Tribunal, and not till then.
• 6. Six • lie, He here tacitly intimates, that such as are most observant of this Ceremony, are ignorant superstitious pe • sons, and most disobedient to Christ, in their lives and actions; and that we cannot bow to one name of Christ, as, to his name Jesus, more than to another, without appa • ent Superstition.

Finally, our learned Doctor William Fulke, in his Confutation of the Rhemists Notes and Testament, on Phil. 2. Sect. 2.8.10. determines thus : First IT IS CERTAINE, that the bowing of the knee at the sound of the name of Jesus IS NOT COMMANDED NOR PROPHECIED IN THIS PLACE. But it pertaineth to the subjection of all Creatures to the judgment of Christ, when not only Turks and Jews, which would y • eld no honor to Jesus, but even the Devils themselves shall be constrained to acknowledge that he is their Judge. Secondly, the capping and kneeling at the name of Jesus is of it self an indifferent thing (therefore no duty of the Text) and therefore may be u • ed superstitiously as in Popery, here the people stoup at the name when it is read, not understanding what it meaneth, or, what is read concerning him. And also in sitting and not veyling at the name of Christ, Immanuel, God the Father, the Son, and the Holy Ghost, and bowing ONLY at the name of Jesus. It may be used also well ( perchance ) when the mind is free from Superstition, in sign and reverence of his Majesty, and as in a matter wherein CHRISTIAN LIBERTY OVGHT TO TAKE PLACE. And DVE REVERENCE may be yielded to our Savior (and so the very words of the 18. Canon which our Bishops much insist on, fulfilled) without any such outward Ceremony of capping and kneeling.

Thus this great Mall of the Papists Doctor Fulke; whom Doctor Willet followeth in his fore-cited passages. What the Fathers and foreign Writers have determined of this Ceremony, hath been elsewhere manifested, not one of them making it a duty, either commanded or insinuated by the Text; I hope therefore, the zealous Patriots of this new-coined duty, will forbear the urging of it, until they shall prove it a duty of the Text, by argument, scripture, reason, and authority, not mere will, and power, their present eagern • ss • , in enforcing it on men, against their conscie • ce and the expr • sse s • atute of 1, Eliza. c. 2. (which inhibites all other rites, and Ceremonies to be used in time of divine Service or Sermons, than those prescribed in the Book of Common Prayer, which doth not so much as once mention, much less enjoin the Ceremony) showing to be a me •• superstitious human invention, to usher in, advance and set forward some Popish designs, ( as, bowing to Communion-Tables, Altars, Crucifixes, Images and the Hostia,) not any divine institution, tending to the advancement of God's glory, Christ's honor, or the people's spiritual good, for then these superstitious Popish Innovators, would never be so zealous to promote it, with such tyranny, violence, and earnestness, as now they do, without either Law, or statute to authorize them.