THE Opinion, Judgement, and Determination of two reverend, learned, and conformable Divines of the Church of England, concerning bowing at the name, or naming of JESUS. The one sometime a member of the Vnivertie of Cambridge, in a letter to his Christian friend: The other sometime a member of the University of Oxford, in a Treatise to his Brethren the Ministers of the Church of England. To the most Reverend, GEORGE, Archbishop of Canterbury, etc. and to the right reverend the rest of the Orthodox Bishops of the the Church of England: This twofold Tractate is inscribed and commended. Printed at Hambourgh, 1632. Reprinted Anno 1634. Mr. H. B. Bachelor in Divinity to his Christian friend H. D. residing at H. concerning bowing and doffing at the name of JESUS. LOving and beloved friend, being pressed by your Christian importunity, to declare my opinion in a point, which though it may seem to be of small importance, and less consequence, yet hath proved matter of no small controversy, and fuel to set on ●ire some tongues, of those that would ●eeme and affect to be some great Clerks; ●o as they have not spared in the Pulpit ●like proper Squires, but improper Preachers, to break forth into bitter invectives, and have, as it were with the finger pointed at some, who have crossed the opinion herein; I thought it my duty t● satisfy your desire, for yourself, and you● Christian friends; not to justify myself but the Truth of God, whose Childre● and Scholars we profess to be, so as w● ought to speak nothing against but fo● that Truth; herein having our Maste● Christ for our Precedent, who saith: Fo● this cause came I into the World, joh. 18, 37 that ● should bear witness to the Truth. The point in question is, about bow●●ing the Knee at the name or naming o● jesus. They that are for it, and tooth an● nail do urge it, press us with Antiquity, and Authority. Antiquity is venerable● indeed, if grounded on Verity, Antiquity is Ancient. Else, as Tertullianus saith, Consuctudo sine veritate vetustas erroris est Tertull. Custom without truth is but an old moth-eaten Error. But this Custom (say they) is grounded upon, & backed by a double Authority: the one of the Church, the other of the express syllables of the Scripture. The authority of the Scripture is to be adored, the authority of the Church to be obeyed, when grounded ●n the Scripture. First then, let us see what Antiquity ●n say for the point. Hinc non dubito quin profecta sit illa antiquissima consuetudo in Ecclesijs, ut cum nominatur jesus, omnes apperiunt caput, in testimonium reverentiae & adorationis, etc. Zanch. in Phil. 2. 10 Zanchius is spe●ally here alleged, who saith, Hinc non abito, etc. Hence I doubt not, but that most ancient custom sprang up in Churches, that ●hen jesus is named, all uncover their heads, ● token of reverence and adoration. Zanchy ●ubts it not, but with all he proves it ●t. Only he addeth, This Custom (saith 〈◊〉) was confirmed against the Arrians, ●●d other Heretics, who affirmed this Ie●●s to be a mere man. And this Custom ●as not to be disliked, but afterwards it ●as turned into Superstition, as also many ●●her pious and holy institntions. So he. Now, it had been well, if this learned author had distinctly set down, both ●hen this Custom was instituted and infirmed, and when turned into superstition, that so we might be resolved, whe●er the capping or crouching now in 〈◊〉 be not the Relic of that superstition mentioned. Perhaps he fetcheth the first ●●stitution from the Counsel of Mentz, under Charles the Great Anno 813. cap. Pari religione ad nomen Salvatoris nostri D. jesu Christi, similiter ad Euamgelium, Magnificat, Benedictus, Nunc dimittis, Gloria in Excelsis, Gloria Patri, ceteras que id genus divinorum officiorum parts, sic genuum flexione, apertione Capitis, ac totius corporis gestu se component, ut ad ea, quae ibi aguntur animum intendere videantur. Synopsis Pap. 9 General controversy concerning the saints departed. 59 as set down by our reverend Doc●●tour Willet, in his Synopsis Papismi, Par●● religione, etc. Let men with the like devotion at the name of our Lord and Saviour jesus Christ, as likewise at the Gospel, th● Magnifica, Benedictus nunc dimittis, Glo●ria in Excelsis, Gloria Patri, and other part of the Divine Service, so commpose themselv● by bowing the knee uncovering the head, an● the like gesture of the whole body, as the may seem to have their mind occupied 〈◊〉 those things that are done. So the Counsel whereupon Dr. Willet saith this: I no● out of this Decree 3 things; First, that the should bow at the name of Christ, as well a when jesus is named; Secondly, that the like reverence should be used, when as other psalms are sung, and when mention is ma● of the Father, and the Holy Ghost, as in th● Gloria Patri; Thirdly, that this gesture should not be done in reverence to name Words, or Syllables so pronounced, but on● to declare our attention. Thus than we see, that this Superstitions Custom, in bowing to the name of jesus only, ●s contrary even to their own Popish Ca●ons and Decrees. The like thing also was decreed Synod. Augustens'. cap. 23. So he. This then happily being the institution mentioned by Zanchy, let us inquire out the time, when it began to be ●e turned to superstition. In the 13. Centurie, about Anno 1273. at Lions in France was a General Counsel held, where Pope Gregory the 10. instituted this Superstitious Custom, now in use in the Popish Synagogues. Genua cunctorum fidelium ad mentionem S. Sti. nominis jesu, non solum corpore, sed, ment etiam flecti ibidem decernitur. Epitome mundi Cent. 13. ca 9 de Synodis. Convenientes ibidem nomen illud, quod est supra omne nomen, a quo aliud subo caelo non est datum hominibus in quo saluôs fieri creden tes oporteat, nomen vid. jesu Christi qui salvum faciet populum suum exhibitione reverentiae specialis attollant, & quod generaliter scribitur ut in nomine jesu omne genu flectitur, singuli sin gulariter inseipsis implentes, precipuè dum aguntur Missarum sacra mysteria, gloriosum illud, Nomenquoties cunque re colitur fl●ctant genua cordis sui, quod vel capitis sui inclinatione testentur. The Centurioators set down the Counsel words: Convenientes ibidem, etc. Let the people, assembling in the church, with an exhibition of special reverence honour that name, which is above every name under Heaven given to men, whereby believers must be saved, to weet, the name of jesus Christ, who shall save his people from their sins; and which is generally written, that in the name of jesus every knee should bow, every one performing it for himself in particular, and especially while the sacred mysteries of the Mass are in hand, so often as that glorious name is named, let them bow the knee of their hearts, testifying it with the bowing down of their heads. So the Counsel. And these very words of the Counsel are recorded also in the Decretales of Boniface the S. in Sexti lib. 3. De immunitate Ecclesiae Tit. 23. cap. 2. Decret. Now, hereby the way, it will not be impertinent to note some coincident circumstances of the time of this superstitious Institution. Pope Gregory, the Author of it, was he, who of an Archdeacon was chosen Pope, after 3 years' vacancy of the Popedom, such was the dissension and ambition of the Cardinals, each aspiring to make himself Pope, 〈◊〉 that being assembled at Viterbium, to elect the Pope, and invocating the coming down of the Holy Ghost, one of the Cardinals said: O Lord, let us vucover the roof of this House, because the Holy Ghost cannot come down amongst us, through ●o many roofs and ceilings. And when ●his Archdeacon was chosen Pope, the same Cardinal made this Distich; Papatus munus tulit Archidiaconus unus: Platina in vita Gregorij Papae 10. ●t Patrem Patrum fecit discordia fratrum, The Papal Throne befell an Archdeacone, An. 1230. Whom breth'rens jar made Father of Father's one. This may note the corruption pride & ambition of that Age, wherein this superstition obtained a Papal Institution. The superstition, if not Idolatry, is palpable: Note. for we see honour and adoration ●oth of mind and body, is given to the ●ery Name jesus, whensoever it is named, ●nd that especially during the Mystery of the Mass; as if this name had some singular virtue, when mentioned in the Mass, more than out of all the Mass. And who doubteth, but this superstitious Institution was a notable means to mask the abominable Idol of their transubstantiate breaden God, not long before decreed by Pope Innocent 3. in the Counsel of Lateran; the adoring now of the very name of jesus, making the adoration of the corporal presence of Christ (as they imagine) the less to be stuck at; For if the very name be to be adored, much more the body itself. And by this bowing in the Mass, I take it, our ignorant people, in the beginning of the Reformation, had learned to make legs at the naming of jesus in the time of the Gospel, especially when the Gospel was not preached. But this may suffice briefly to have showed the Gibeonitish, See Sr. Edwin Sandye his Europae speculum, 1629. pa. 16. This pope lived about the year 103. mouldy and hoary Antiquity of this superstitious Institution, set up by Antichrist, not above 355 years ago. Not but that this superstition was in use long before. As, Pope John the 20. gave Indulgence of 20 years pardon so often as any bowed at the name of jesus; not unpractized in Italy at this day. Now, to the avouched for this adoration; and 1. of the Church. For this the 15. Canon is alleged. The words are, When in time of Divine Service the Lord jesus shall be mentioned, due and lowly reverence shall be done of all persons present, as it hath been accustomed. Now first, who will understand that this due reverence is to be done, only in time of Divine Service, and not also of the Sermon? This might seem to come too close at the heels of Popish Superstition. Secondly, it is not said (as in the Papal Canon) When the name of jesus is named: but, When the Lord jesus is mentioned▪ Now, the Lord jesus is the person of jesus (and not the name of jesus) to whom all due reverence is to be done, by what name soever he is in Scripture made known unto us. For do we reverence the person for the namesake? or the name for the person-sake? If the person for the namesake, that were flat Idolatry: but if the name for the person-sake, than every name of the Lord jesus, as Christ, Immanuell, etc. should draw from us reverence to our Lord Christ. Thirdly, the Canon wills due reverence to the Lord Jesus, and who so imprudent, so impious, as to deny it? But this due reverence is such as is grounded on God's Word; Else, it is no due reverence, but will-worship rather. Now, Note. God's word puts no such difference between jesus and Christ, as that we should more worship the Lord Christ by the name jesus, than the Lord jesus by the name Christ; as we shall see anon. Fourthly, the Canon commands such reverence, as hath been accustomed. Now, I hope no good Protestant will say, that here we are sent to the superstitious custom of the Synagogue of Antichrist, taken up from that Papal Institution above named. For as for superstitious Ceremonies our † Preface to the Communion Book: of Ceremonies, why some abolished, some retained. Church hath long ago professedly abolished, & sent them packing to their mother and inventor at Rome. But if any former custom founded upon the Institution at Mentz (fore-specified) be there meant in the Canon, than this due lowly Reverence, whatsoever it is, is to be done to Christ, whensoever by any of his names he is mentioned: as the Learned Doctor Willet (now with God) hath before observed. In the second place, they press us with the Authority of the Scripture; what Scripture? Phil. 2, 10. And hath given him a name above every name, that at the name of jesus every knee should bow. But our comfort is, that the Canon expresseth no such thing, as grounding any such reverence upon this Scripture: which is a thing well-worth our noting. Yet because many ground their bowing at the Name of Jesus upon the said place, therein concurring with the Papal Institution, forementioned: Let us a little examine the place. First, our Church in all her Translations of the Bible, hath by her judicious collations, and marginal quotations of other places of Scripture with that (Phil. 2. 10.) clearly interpreted the place to mean, the supreme and Sovereign Power of Christ over all Creatures, men and Angels, which shall be fully accomplished at his coming to judge the quick and the dead, when all knees shall bow unto him the knee of subjection, receiving at his mouth their sentence, either of Absolution or Condemnation: For these purpose, one place quoted in the margin, is Rom. 14, & 11. the other Isai. 45, and 23. Both which places show that the bowing of the knee is taken metaphorically, betokening subjection and acknowledgement of Christ's supreme Authority over all Creatures in Heaven, Earth, and under Earth, as sole judge of all; So as the name of jesus is taken for the Power of jesus Christ over all Creatures, as Mark. 16. 17 Act. 3, 16, and 4, 10, Prov. 18, 10, and infinite places more, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original, in the vulgar Latin, and our eldest English Translations render. In the name of jesus. Not, at the name of jesus. And though revereud Beza render it, Ad nomen jesu, yet in his Annotations he interprets it of Subjection of all creatures to Christ, taking bowing of the knee methaphorically, or in a borrowed sense. Besides, this giving to Christ a name above every name, is not any addition, but a manifestation of Christ's supreme Authority in the full execution of it, as Mediator, now after his resurrection in the state of glory: as Matth. 28, 18, and joh. 5, 21. His Godhead now shining forth in its full brightness (as Rom. 1, 4) Which had been cloweded under the veil of his flesh, in the State of his humiliation, Phil. 2, 7, 8. * Theoph: Filius Dei vocabitur, quae appellatio universorum nomen excedit. Theophylact by this name above every name, understands, the Son of God, which Title surpasseth all names. And † Nullus nomen illud super omne nomen existens populus Christi in hunc usque diem, praeterquam ad sanctam vivificantem Trinitatem retulit. Naz. in Epist Germani Episcopi Constantinop, ad Thoman Episco. Claudiopollôs. In Synodi Nycaenae 2. arti. 4. Gregory Nazianzen understands it of the Holy Trinity, and saith, that the people of Christ to this day never understood it otherwise. And ‡ Nomen super omne nomen est nomen explicans ineffabilem potestatem & naturam. Greg. Nyss. in Ecclesiastem homil. 7. Gregory Nyssen saith, that this name above every name doth signify an unspeakable power and nature. And ‖ Nomen quod est supra omne nomen & cui n. Angelorum dixit filius meus tu es. S. Hierome in this place understands this name above every name of the Son of God. Thus the old Interpreters. To these I might add many more: as Hilary, Biblioth. Sacta. lib. 5. Annot. 150. to. 2. cited by Sixtus Senensis; who expounds that in the second Psalm: I will give thee the Heathen for thine inheritance, etc. by Phil. 2, 10. So Tertullian; So * Origen. Genu. flectere, non est carnaliter accipiendum, sed subjecta esse omnia & cultui Dei obedire declarat. Origen; So Cyril. Thesauri lib. 3. cap. 2. So Chrysostome de jona Propheta; Super verbis Zachariae, Ecce vir, Oriens nomen ejus. So Cyprian, expositio in Symbolum Apostolorum. Christus tria pariter regna subjecit: hoc judicat, ubi ait, Quia in nomine jesu omne genu flectatur caelestium, etc. So Athanasius, de incarnatione Christi. Et contra Arrianos lib. 2. Nomen super omne nomen: ut regnaret in Coelis, & potestatem haberet judicij cum faciendi, etc. So Ambr. in Phil. 2. So Augustin. in Psal. 109. So Gloss. in●rlin. & Ordinar. Quia Christus ostendi●r post Resurrectionem esse Dominus Caele●●stium, & terrestrium, & infernorum, etc. And all the Fathers unanimously run 〈◊〉 this strain. And among Popish interpreters, let the testimony of Aquinas●●d ●●d Anselm suffice, understanding it 〈◊〉 the subjection of all Creatures. And ●●●uno: Donavit nomen, id est, honorificen●●m, ut ad honorem jesu, omne genu flecta●●●●d est, omnia ipsi plene subjiciantur, Ho●●t in die judici●. And that this is the ●●e sense of the place, according to o●●er Scriptures, the Church of England 〈◊〉 testify, which in the margin of the ●●glish Translations conferreth, Phil. 〈◊〉 10. with Rom. 14. 11. and Isay 45. 23. ●sal. 2. 10. For the latter, let Beza speak: name●aith ●aith he signifieth dignity, and renown, ●t joined with the thing itself; as Ephe. 〈◊〉 21. For that Osiander referreth this to 〈◊〉 very name of jesus, which he confounded ●●th jehovah, is the mere doctage of a mad ●●utheran. So he. Again, the Holy Ghost himself expoundeth the name of jesus here, of 〈◊〉 person of jesus, as Isa. 45. 23. and Rome▪ 14. 11. to which this place hath speci●● reference; as also Mal. 1. 1. and joh. 12. ●▪ as also of the power of Christ, Exod. 2●▪ 21. For my name is in him; that is, my ●●vine power is in him (that Angel of 〈◊〉 Covenant) to protect or punish. To this purpose, the late Revere●● Bishop Babington (one of the late Governors of our Church) on the Lo●● Prayer, the first Petition expounded these words, [that at the name of jesus ●●●ry knee should bow] thus: that is (saith 〈◊〉 not when the word is pronounced, we sho●● make a courtesy, but we shall all and ev●● creature be subject to his power, authority, 〈◊〉 dominion. The place is worth the r●●ding at large: also in his exposition up●● the Creed, where confuting the Pop●●● superstition about this name jesus, as ●mong the rest, how by this name a sowldiour was helped out of S. Patrick's Purgatory, and the like: He saith, I thi●● the place to the Philippians is not well understood hath and doth deceive them. Indeed ●hey are easily deceived, that will not ●earch ●o● truth, and they are justly given ●ver to strong delusions, that delight in ●rrou●, and have not a love of the Truth: (They lies do love that ertours do defend, And he is virtue's foe, that is errors friend.) Otherwise the place to the Philip●ians would not be so grossly mistaken, if ●●e ma●ke whence the Apostle took it, ●●d compare spiritual things with spiritual things. The place is borrowed from the Prophet Isaih, and therefore by consequence evident, that the word name, signifies Power glory, honour, and autho●itie, above all powers, glories, honours, and authorities, and bowing the knee, signifieth subjection, submission, and obedience of all Creatures to his beck, rule, and Government. This knew the ancient Fathers, S. Origen, (Non est carnaliter hoc accipiendum, quasi caelestia, ut Sol, Luna, Angeli, genu● aut lingua habeant: Sed genu flectere significat, cuncta subjecta esse, & cultui Dei obe● dire.) who upon Rom. 14. 11. where these words be again saith, These words are no● to be taken carnally, as though things in Heaven, as the Sun, Moon, Angels, etc. ha● knees, or tongues: but to bow the knee signifieth, that all things shall be subject and obedient to the service of God. So he; wher● he also allegeth Jerome, Theophylact, Ambrose, The † Imperij ejus subjici fateantur Angeli, Homines Demo●nes, Gloss. so Anselm. so Bruno. Carthurianus. Gloss, Beda, and some Popish Authors of the same mind. And Gre●gory Nyssen in his disputation, de Anim● & Resurrectione, saith, that this bowing ● the knee signifieth the unanimity of men an● Angels, in confessing Christ. Hereunto let me add what * Synopsis 9 general controversy, Qu. 5. Appendix, concerning the name of jesus. D. Wille● hath said of this matter in an answer to the Rhemists cavil against Protestant's abou● it. The name of jesus, say they, ought to 〈◊〉 worshipped by capping and kneeling there unto, by wearing it in their caps, und setti● it up in solemn places: alleging for the● purpose that of S. Paul, that at the nam● of jesus every knee should bow, Phi. 2, 10 Yea, they say, that Protestants, by abolishing the name and image of Christ, do make a way for Antichrist. Rhem. Annot. Phil. 2, Sect. 2, and Rev. 13. 7. To this he answereth in the Protestants name, saying: The bowing at the name of jesus, as it is used in Popery, to bend the knee at the sound thereof, is not commanded ●n this place; which showeth especially the subjection of all Creatures, of Turks, jews, Infidels, yea of the Devils themselves, to the power and judgement of Christ. Secondly, Protestants have only taken away the Superstitious abuse of the name of jesus. Thirdly, the kneeling at the name of jesus is Superstitiously abused in Popery: For the people stoop only at the Sound, not vuderstanding Thus is Idolatry committed. what is read, and so make an Idol of the Letters and Syllables, adoring & worshipping the very name, when they hear or see it: And again, in sitting, and not v●illing at the name of Christ, Immawell, God the Father, the Son, and the Holy Ghost, and bowing only at the name of jesus. Dis Fulk ibid. Fourthly, due reverence may be used to our Saviour, without any such Ceremony of capping and kneeling saith Fulk: neither doc we bind any of necessity to use this Reverence to the Name of jesus, as the Papists do, which think Christ cannot otherwise be honoured; neither do we judge and condemn those that do use it, being free from Superstition, and grounded in knowledge, and careful not to give offence; for superstitions and offensive ignorance is not in any case to be defended. Fifthly, this outward reverence at the name of jesus was taken up amongst Christians, because of all other names it was most derided and scorned of the Pagans and jews: and therefore they did the more honour it. But now there is greater danger of Popish Superstition, in abusing holy things, Note. than of Paganism, in utterly contemning them, and therefore there is not such necessity, and just occasion of using this external gesture, as was in former times: it was not used of necessity ●hen, much less now. So he. D. Fulk also in his answer to the Rhemists on that place, (besides that alleged by Dr. Willet from him) saith, in particular, to the Jesuits. You complain that to remove such impiety, as the Image and name of jesus, is to abolish all true Religion out of the World; and to make men plain Atheists. The same was the complaints of the Pagans against the Christians. But to worship God only, according to the Prescript of his Holy Note this well. Word, is true Religion, and to teach men to worship contrary thereunto, it maketh men either Idolaters, or altogether Atheists. And when you say the Popish Church doth not honour those things, nor count them holy, for their matter, colour, sound, etc. but for respect and relation they have to our Saviour; it is too short a Cloak to cover your Idolatry. For the same was the persuasion of the Israelites, in their Golden Calf, which they did not honour for the matter, colour, fashion, but for the relation it had to God, that brought them out of Egypt, Exod. 32. 4. 5. The like of jeroboam's Golden Calves, 1 King. 12. 28. So he. Yea, we may note also from the Rhemists own confession, that they place all their Religion in such superstition, as the adoration of Images, of the Cross, and of the name jesus, etc. Seeing they charge Protestants, with abolishing all true Religion out of the world, by their abolishing Popish Superstitions. And howsoever, they would salve and colour over the matter, that they worship no● the very syllables, and name simply Rheims Annot. on this place. of jesus: yet in Revel. 13. 17. they bewray their hypocrisy and Idolatry, in charging Protestants, for taking away the honour and reverence of the name of jesus: which name, as the Jesuits characterise in capital Letters, so they do not obscurely ascribe honour and reverence to the very name JESUS. But whereas they charge the Protestants by removing the worship of Images, Crosses of the name jesus, and the like, together with the things themselves out of their Churches, to make room for Antichrists' Here is the decript of Satan to bring in false worship. Image, Mark, and Name; We answer, that these superstitions and idolatries of the whore of Babylon have been the fittest Ushers, to make room for the Antichrist of Rome, and the fairest colours to paint the whores face wath all, specially this seemingly pious word innocent bowing at the name of jesus. And of all other, the Jesuits have most need to advance the adoration of the name IEsus, they having nothing of Christ, but bare jesus, to make them Bar jesusses, to bewitch the World with this name, that when men either hear the Societate jesu, they may bow to this jesuitical Society, or when they see I●HS in the front of their Books, they may believe all to be Gospel written therein. Thus we have sufficiently with a Cloud of witnesses cleared the Scripture from being any ground of superstitious adoration of the name of jesus: to which might be added a Catalogue more both of old and new writers, and that both PROTESTANTS and Papists, but it were both needless, and would make an Epistle endless, as this already hath passed the bounds of an ordinary Letter. And chiefly needless, to heap up more testimonies, seeing the Canon alleged doth not allege this, or any other Scripture, as hath been observed. How far then reacheth the command of the Canon in this case? Surely, not to any superstitious adoration of the name Jesus. Superstition we all disclaim. If to cap or knee, bow or doff, at the naming of jesus, be superstitious, the Canon chargeth it not. Worship to Christ it commandeth, spiritual, and corporal, Right and reason. This command is Apostolical, Corinth. 16. 20. But corporally or spiritually to worship Christ at the naming of jesus, rather than at the naming of Christ, is to prefer the name jesus before the name Christ, a● of higher account; whereas the Apostle Peter saith: Let all the House of Israel Act. 2. 36. know assuredly, that God hath made that same jesus, whom ye have crucified, both the Lord and Christ. So that, to be Lord & Christ, is that name above every name, seeing that jesus, in his humiliation is now made Lord and Christ in his exaltation. Wherenpon it is, that Believers are called Christians, of Christ the Lord, though the Antichristian Society▪ affect to be called Jesuits, as the more honourable Title. When therefore the Canon saith, When ●he Lord jesus is mentioned, etc. it meaneth plainly the 〈◊〉 of Christ by any of his Name, Titles, or Attributes, and so by a Synecdoche, a part for the whole, commandeth all due and lowly reverence to Christ, yea, to the whole Trinity; whensoever they are solemnly mentioned by other of their Names. For the purpose, the person of Christ the Mediator, is expressed by sundry nams', not only by the name IEsus, but by the name Christ, Immanuell, by the Titles of Mediator, Saviour, (which is but Jesus in English) David our King, the Lord our righteousness, This is the name whereby he shall be called, The Lord our righteousness: jer. 33. 6. also Isa 9 6. His name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace; Also Revel. 19 13. His name is called the Word of God, and the like. Now then, we being commanded, to give due and lowly reverence when we hear the Lord jesus mentioned, to weet, when we hear his sacred Person mentioned: we are consequently enjoined to give due and lowly reverence to Christ, whensoever by any of his sacred names whatsoever made known unto us in Scriptyre, he is mentioned unto us. Obj. But this, will some say, will be an infinite labour, for then in time of divine service we should do nothing else almost, but be bowing or doffing, or the like. Answ. Why? who prescribes bowing or doffing, or the like particular reverence, or gesture? Would they force or strain the CANON beyond the due limits? It prescribes only due and lowly reverence in general, How is that? Is not the general external reverence expressed in having our Heads uncovered in time of Service and Sermon? Is not this a token of our subjection to the Lord jesus Christ? See Corinth. 1. 11. 3. 4. So then we being in the Church with our heads uncovered, in time of prayer and preaching; Is not this a due and lowly reverenca? Yea, I say, during the time of prayer and preaching; For, is it not all done in the name of jesus Christ? Do we not pray in his name? Do we not preach in his name? Christ's name then being the sum & subject of the sacred ministration, who shall deny all due and lowly, not only internal, but also external reverence to the Lord jesus, and to God the Father in his name, while all along and throughout the name of Christ is celebrated in the sacred Ministration? And this seemeth to be the sum of the CANON. Obj. But some may object: That the Canon enjoineth reverence in general, as uncovering of the head, and also some special reverence over and above when the Lord jesus is mentioned. Answ. I answer; first, this special reverence is not expressed what, or how, but as hath been accustomed. But the Superstitious custom of the Synagogue of Rome, our Church disclaimeth, as before. Again, saying, when the Lord jesus is is mentioned (not when the name jesus is named:) If there be a special outward reverence to be done, when the person of Christ, or the Lord jesus is mentioned: then, by the very words of the Canon, this reverence is to be done, wheu the Lord jesus is expressed, or mentioned by any one of his names, titles, or attributes, as we showed before; which agreeth with the Institution at the Council of Mentz, according to Dr. willet's judicious observation, forenoted. Otherwise, to bo● or do some other special outward revetence when jesus is named, and not as well when Christ is named, or Immanuell, or the like, or the Father, or the Holy Ghost, is superstitiously to prefer jesus before Christ, Thus do men commit Idolatry. if not to make an Idol of the name IEsus, in the very syllables and letters of it, seeing those that bow at the name IEsus, do not bow at the name Saviour, which is the English of jesus; This is to do reverence to IEsus in Greek or Latin, but not in English. Or, is there more virtue, than in the name Christ? To think so, is popish superstition and sottish ignorance, like that of the jews, in the scrupulous naming jehovah. Or, if a man will stiffly hold to the Letter of the Canon, than he must not simply do reverence, when IEsus is mentioned, but when the Lord jesus is mentioned. And this were a more safe way to prevent the peril of bowing to any other IEsus, as jesus, which is josuah, or the like; Into which error, the vulgar easily and usually run into; (yea, and some great men in mine own observation,) If men bowed only at the mention of the Lord Jesus, (as the Canon hath it) which title of Lord, distinguisheth this IEsus from all other jesusses in Scripture. Here let me set down some form of Arguments, proving, that the CANON cannot mean, that external Adoration is to be used at the naming of Jesus. Whatsoever is spoken of the Lord jesus, is spoken of the person of jesus, and not of the name of jesus. Obj. But the Canon speaketh of the Lord Jesus. Ergo, the Canon speaketh, and so meaneth the person of the Lord jesus, & not of the name jesus, where it saith, when the Lord jesus is mentioned. The Minor is plain. The Major is no less plain. Answ. But it is answered, the Lord jesus is mentioned under the name jesus. I answer, not only the name IEsus, but other names are equal expressions of the person of the Lord jesus. If therefore the person of the Lord jesus be to be adored, when he is named, or mentioned, then as well when he is named Christ as jesus. But the Canon mentioneth no Adoration at the name of Christ; Ergo, neither meaneth any at the naming of jesus. Or thus: Whatsoever is spoken of the Lord jesus, is spoken of his Person. But the name of jesus, is not the Person of the Lord jesus; Ergo, the mention of the Lord jesus, is not meant of the name of jesus. Or thus: He that saith, that when the Lord jesus, which is the Person of jesus, is mentioned, the name jesus only of all his other names is meant, he denieth and excludeth all other names, whereby the person of Christ is expressed. But the CANON doth not deny other names of Christ, whereby he is mentioned or expressed. Ergo, the Canon doth not mean by the mention of the Lord jesus the name jesus only of all his other names. Or thus: He that saith, that by the mention of the Lord jesus, is meant the name or the naming of jesus, Observe this. confounds the name jesus with the person of jesus, and so makes the name jesus an Idol, as all one with the Lord jesus. But the Canon doth not confound the name jesus with the Lord jesus. Ergo, the Canon, by the mention of the Lord jesus, cannot mean the name jesus, when it is mentioned. Else it must necessarily command the Creature to be worshipped. If any reply that the adoration at the name jesus hath relation to the Person of jesus: The Jesuits say as much for this adoration, and for all other Idol worship. But the Canon speaks not of the name Jesus, but of the Lord Jesus personally. Or thus: He that worshippeth the Lord jesus, when the name jesus is only mentioned, and not when he is mentioned by any other of his names, (because the Canon saith, when the Lord jesus is mentioned, etc.) prefers the name jesus before other of his names, as Christ, etc. But the CANON doth not prefer the name jesus before the name Christ. Ergo, the Canon meaneth not by the Lord jesus the name jesus only. Or thus: If the CANON be taken and meant o● the name jesus, when it saith when the Lord jesus is mentioned, than the name jesus is the Lord jesus. But the name jesus is not the Lord jesus. Ergo, the Canon cannot be taken and meant of the name jesus, when it saith, when the Lord jesus is mentioned. Or thus: All Adoration must be grounded on the Word of God. But this Adoration at the name jesus, or naming of jesus, is not grounded upon the Word of God. Ergo, the Canon cannot mean adoration at the name jesus, or the naming of jesus. The Major is proved, Isai. 29. 13, & Mar. 7. 7. For the Minor, if it have any ground in God's Word, then, Phil. 2. 10. But that is no ground, as hath been proved. For it is not said there, In or at the name jesus, but in or at the name of jesus; so as jesus there is plainly meant of the person, not of the name. And therefore all our Translations have it, either, In the name of jesus, or, At the name of jesus, and not, in, or at the name jesus. But here I am pressed by some (me thinks) to declare my conscience, whether in good sadness I do not think it was the mind of those that compiled and cast the Canons, that an outward special reverence, as capping, or kneeing should be done when the name jesus is named. I answer, first, we are to make the most charitables' construction, and such as is agreeable to Truth, of the words, especially of our Forefathers, as far as they are capable. Secondly, suppose some one or two of them had any such meaning, as so●● would pin upon them, yet were it the duty of good Children to cover their Father's naked meaning with the mantle of filial charity, and of a favourable construction. Thirdly, howsoever, some perhaps in their meaning suffer as men, yet herein were they wise men, in not expressing more in words than God's word doth warrant. And in a word, for my part, I have a good hope, that their meaning was no worse than their saying. But at length, Note this well. to shut up all: Let me tell you what I have observed in those that are most superstitiously observant of bowing or doffing at the naming of jesus: They are commonly ignorant, or very profane persons, that with the jews will sing Hosanna to jesus, and cry crucify Christ. So these will deify jesus with their head, and crucify him with their hands and tongues, by their lying and swearing and wicked living. Or else, such are cozening Papists, or popishly affected, combining and complying with Popery, placing all their Religion in external Rites, and Superstitious Ceremonies, and abandoning the power and substance of true Religion, feeding hypocrisy, with a vain opinion, that they have done God good service, when they thus honour this name IEsus, being mortal enemies to Christ and his Gospel, and the true professors of it. Such are they that would set up Antichrist again, that are so ready to bow, cap, cringe, or kneel to this Superstitions, Phil. 3, 18, 19 being enemies of the cross of Christ; Whose end is damnation, whose God is their belly, which mind Earthly things. Now, the Lord purge us more and more from all Antichristian Superstition and Idolatry, and establish our hearts in his saving Truth, to our eternal salvation AMEN. Your true loving friend in Christ jesus. OF Doing reverence, and particularly of bowing the knee at the name of JESUS. By the Reverend I. H. Bachelor, in Divinity: Who sometimes having erred, and gone astray from the Church, afterwards at a public place, preached, & by command published a Testimony of his hearty reunion & humble submission to the church of England, his acknowledged dear Mother. To his reverend Brethren, the Ministers of the Church of England. IT is certain, that the Christians, who lived in the best Ages of the Church, did anciently observe the Ceremonies of uncovering the Head at the Name of jesus, as learned Zanchy doth manifestly confess, in his Comment▪ upon Phil. 2, 10. A custom (saith he) not to be dissalowed; for it was a testimony of reverence & adoration of our Lord jesus Christ, which was introduced Originally, in regard of the jews and Gentile, who despised him; and retained afterwards against Arrians and other Heretics, impugning the Divinity of Christ. This reason of the said Ceremony now ceasing, the Ceremony itself might cease with it: for so it is in the Law, the soul thereof, (namely the reason of it) being gone, the Law doth consequently cease with it. Notwithstanding, because Mr. Hooker, lib. 5. Sect. 50. and many learned men do observe some other reasons for the continuance of the Ceremony of bowing the knee at the name of jesus, as a thing Lawful, yea laudable, in some sort, but in no wise necessary, (as it shall afterward appear,) I will co●f●sse with that famous Divine Doctor Fulk, on Phil. 2, 10. that it may be well used. Howbeit, as Zanchy noteth of uncovering the Head; so I may say of bowing the knee at the name of jesus, that it hath been perverted to a superstitious practice▪ For, as many abuse this Ceremony in the Church of Rome, so some abus● it in the Church of England. Now, the reasons why Christians did use reverence at the name of jesus, by cap or knee, or both, rather than at any other name, (though it and they importing one and the same thing so their understandin) are many. First, Reasons of the ancient use of this gesture. because this name above all other Names, was in great detestation and contempt, as Festus speaketh of him, Acts 25. 19 The jews had question against Paul, touching one jesus. This name also by the ignominy of the Cross, upon his title jesus of Nazareth was placed, became more execrable to the unbeleevinge World. Secondly, it was his proper name, or the name of his person, appointed by God, foretold by the Angel, Luke. 1, 31. imposed in his circumcision, Luke. 2, 21. where he had his peculiar and distinct appellation, and yet this is his personal Name, not only as he is Man, but as he is one Christ, and subsisteth in two natures, Divine and Humane. Thirdly, because of the signification, for it doth express the Office of the Redeemer, in the work of Salvation, Matth. 1, 21. Fourthly, men took occasion of this complemental reverence from the very Text itself, Phil. 2, 10, as sounding to that purpose. The question is therefore, whether or how far forth we are bound to this external act of reverence, either by force of the said Scripture, or by authority of any constitution of the Church? Of both which I will treat in order. 1. Of the true meaning of the Scripture, Phil▪ 2, 10. At the name of jesus shall every knee bow, both of things in Heaven, and things in Earth, and thiugs under the Earth. If it be the true proper and literal sense of this Text, that we must bow the knee by external reverence at the name of jesus, than it is a precept binding us to the necessity of this practice by indispensable obligation. If it be not the true proper and literal sense of the said Scripture, to bow the knee at the name of jesus, by such an external act of reverence, then are we not bound to the practice of this Ceremony, by the force and virtue of the Scripture. To enter therefore into a more exact and sound discussion of this point, we must observe 3. rules, which serve to open this particular, and sundry other in the sacred Scripture. 1. Whereas no point of Religion can be demonstrated out of the Scripture, but as the Scripture is taken in the true, proper, and literal sense (which the learnedst in the church of Rome do also confess) we must acknowledge, that the Scripture hath but one true, proper, & literal sense; the sense of it being the very form of it, and every thing hath but one form, as reason and Philosophy do dictate to our understanding, so that all other senses, (so called) as, Tropilogicall, Allegorical, Analogical, Keckerm. syst. theol. li. 1. c. 9 are indeed not properly senses of the Scripture, but an accommodation of the Scripture, to the use of the Readers & Hearers. 2. Secondly, that is the true, proper, & literal sense of the Scripture, which the intention of the speaker, and the nature of the thing itself do import to our understanding, by what words soever (proper or unproper) the said sense be expressed in the Scripture. 3. Thirdly, we must therefore observe that the true, proper, and literal sense of the Scripture, is not always that which the words do bear immediately in their grammatical signification; but that the words of the Scripture are sometimes proper, as, Christ is the Son of God; sometimes improper, or methaphoricall, as, Christ is a vine, a Dore. Now, if the words be improper, and metaphorical (as we shall see anon) we must note that (as D●s whitaker's did truly advertise Bellarmine) the improper words carry not in them the literal sense of the Scripture immediately (for then great absurdity would follow) but mediately, that is to say, as they are reduced unto proper words, as here bowing the knee at the name of jesus, is an improper or methaphoricall speech, and is reduced to this proper speech, viz. a subjection of the Creatures to the Son of God; which being the true, proper, & literal sense of that Scripture, is contained in an improper & metaphorical speech. I come therefore punctually to the thing in question, and say; that the true, proper, & literal sense of the Scripture doth, (according to the intention of S. Paul, and the nature of the thing itself) represent unto our understanding, not an outward Ceremony of bowing the knee of the body, but a real subject on of all the Creatures in Heaven, Earth, and Hell, unto the Son of God, even as he is the Son of Man also, now exalted unto Glory. Whereas therefore S. Paul saith: God hath given him a name above every name, Phil. 2, 9 The clear and evident sense whereof is this, that Christ, (so humbled before in the assumption of our nature, in the course of this life, in the manner of his death, etc. is now advanced and honoured by his Father, first by the public manifestation of his Divinity, which before seemed obscure; and secondly by exaltation of his humanity. So that now he having a name above all names, in Glory and Power, all Creatures voluntarily, or necessarily, are subject to his Dominion; which subjection is expressed by a metaphorical act, as Esther 3, 2. The Servants of Ahashuerosh the King bowed the knee unto Hamon, and reverenced him, which Mordechai refused to perform, and therefore incurred his indignation, verse. 5. That this sense is the true, proper, and literal sense of the Scripture, according to the intention of the writer, and according to the nature of the thing itself, you may clearly discern by all the circumstances of the Text; and amongst many, to evince the same, I present these 5. ensuing to your consideration. First, 5. Circumstances, to prove it to be understood not of bowing the bodily knee. because it is not the very name of jesus (literally and syllabically taken) to which reverence is here due, and should be performed by every Creuture, but the person signified by this Name, and so in other of his Names. For when we hear this Name of jesus, and thereupon do an Act of reverence, either inwardly in the mind, or outwardly in the body; it is by mediate inference of it in our understandings, unto the thing or person itself signified in and by tha● Name; otherwise this Act were a literal or syllabicall Idolatry, by restraining it to the Name, and not extending it to the Person Wherefore when I hear any other of his Names, as Immanuell, Christ, etc. I am (by virtue of the said reason) bound to do the like reverence at the sound of these other names, if I be bound unto it at the name of jesus, because the same person is in every name imported to my understanding; Else in regarding one Name of his person, more than an other, I show that I regard the Name more than the person, or the name without the person; the first being wicked, the second a foolish conceit, And yet nevertheless that these Ceremonialists, entertaining jesus with reverence, dismiss Christ with neglect. 2. Again, if the Text bind us (in the true, proper, and literal sense) to this external act of adoration, in bowing the knee at the name of jesus, than those Ceremonialists (who say so, or must say so, or else they say nothing) must perform this Act of adoration at all times, and in all places whensoever, and wheresoever they hear the sound of this name; for the text speaketh absolutely, generally, & definitely of bowing the knee, without any imitation or restraint: And yet these Ceremonialists (either wanting judgement in what they would affirm, or conscience, in what they should perform) do not exercise this Act of Adoration, at all times, and in al● places, at the sound of this Name. Yea, which is more, they ought by force of their own reason (●f it had any force) ●o practise this act of reverence, whensoever they read this name of jesus in the Scripture, or any other Author. Nay ought they not, whensoeyer they think of this Name, bow the knee? For their ●eason (if it enforce what obey pretend) enforceth all this which I allege. 3. Thirdly, these grave & supercilious Ceremonialists, as when they sit, they can ●ot do this peculiar act of reverence (or ●t the least not with due compliment, which ●n all things they effect,) so some times ●hough they stand, yet they bow not their knees, but only uncover their heads upon the sound of the Name. But now where ●s their Science? Or where is their conscience? For if they bind us so strictly ●o the Letter of the Text, we will bind them also as strictly to the same: An● therefore we say, that, though by uncove●ring their heads, they do an act of reve●●rence; yet this act answereth not precisely to the letter of the text; and though ther● be often a Commutation of Pennance i● the Bishop's Court, yet we cannot allo● them (and the Scripture will not her● allow them) this Commutation of rev●●rence in the Court of Christ. First, because the knee, and not the Cap, is here strict prescribed. Secondly, because the Ca● is a lesser duty than the knee. Either therefore observe your own rule, 〈◊〉 discharge us from the necessity there●of. 4. Fourthly, we may observe by a pe●●spicuous and forcible reason, drawn 〈◊〉 impossibile, that this Ceremonious-act 〈◊〉 bowing the knee at the name of jesus, is n● the true, proper, and literal sense of th● Scripture; for whereas we have here a d●●stinction of 3. sorts of Creatures, whic● must bow the knee at the name of jesus; vi● Angels, things in Heaven; Men, thin 〈◊〉 ●n Earth? and Devils, things under t● Earth; We know that the first and the last have no knees to bow, and so it is two to one, that this external act of bowing the knee at the name of jesus, is not the true, proper, and literal sense of this Scripture, and that, by force of it, we are not obliged to this external act. 5. Lastly, you must observe, that S. Paul in this place, Phil. 2. 10, alludeth to the word of God, Isai. 45. 23. Every knee shall bow to me; which is properly and literally understood, not of corporal genuflexion, but of actual subjection unto God. This very place in Isai, the Prophet understandeth to be verified in the person of Christ at the last judgement, when every knee shall bow to him, as the great judge of all the world: For, to this purpose, S. Paul produceth that place Rom. 14. 11. namely, by the subjection of all Creatures, voluntary in some, involuntary in others, but necessarily to the Lord jesus, sitting on his Tribunal seat of justice; not that all shall do this outward act of reverence; but that all shall be in subjection, which is signified and intended in the same. For God descendeth often unto Man, to speak after the manner of Man, because Man cannot immediately and freely assent unto the things of God. To conclude therefore, you may easily perceive, that S. Paul understandeth this bowing of the knee no otherwise, than he understandeth it, Rom. 14, 11. and no otherwise in either place, than the Prophet Isaiah before him, Isai. 45, 23. And so much of the Scripture, by which the Ceremonialists enforce the external act of Courtlike Compliment at the name of jesus. Of the Canon, viz. 18. I come therefore from the Sripture to the Canon, which runneth in these words: When in the time of Divine Service the Lord Jesus shall be mentioned, due & lowly reverence shall be done by all persons present, as it hath been accustomed. But if the Scripture be not against us, in that which the Ceremonialists pretend, we shall the less fear the shot out of this CANON; and therefore we answer briefly unto them. 1. First, we dislike not simply the practice of this external reverence at the Name of jesus (for we condemn not the Church of England, much less the ancient and Universal Church in this behalf,) it being done upon good and sufficient knowledge without superstition, and without opinion of necessity, according to the purpose of the Church. Hence it is that Mr. Hooker lib. 5, 5, 30. confesseth in express words, touching this external act of reverence at the name of jesus; No man is constrained to use it by avy Obligation of Divine Law or Humane. 2. Secondly, I observe, that the external act of reverence at the name of jesus, hath been usually practised in the time of Divin Service, not whensoever men do stand, & when in the time of their standing the name of jesus is sounded forth, (for we do stand at the recitation of the Cr●ed, where mention is made of jesus (with no bowing of the knee) but at the reading of the Gospel; and therefore the CANON must be understood peculiarly of that custom, when it requireth a reverence, as it hath been accustomed If any Ceremonialist will contend with me in this point, let the same Mr. Hooker in the same place, be an arbitrator betwixt us, to decide the Controversy. Because the Gospels, which are weekly read, do all historically declare, something which our Lord jesus Christ did, or suffered in his own Person, it hath been the custom of Christian men, then especially, in token of the greater reverence, to stand, to utter certain words of acclamation, Glory be to thee, O Lord; and at the name of jesus to bow. It was therefore a Custom anciently so to do. But I find in Antiquity no CANON to establish it, (and verily general custom was not sufficient in this behalf by the rule of S. Austin. Ep. 118.) much less was it a matter of necessary observation, by the literal sense of the Scripture. And to declare this point yet more plainly. Zozomen. Hist. Eccl. 7. c. 19 relating sundry different Customs of the ancient Church, writeth thus: It is a new custom in the Church Alexandria, that the Bishop there doth not rise up at the reading of the Gospel, which custom I have neither found nor read of in any other place: So that leaving the Bishops of Alexandria to their own reason herein, and defence, for this diversity of their practice, contrary to the general action of the Church. I may conclude, that neither the scripture bound any, nor that the Canon or Custom bound all to the observation of this Ceremonial act, which the profound Ceremonialists, partly by virtue of the Scripture, and partly by authority of the CANON would enforce upon their Brethren. And this might suffice concerning the CANNON in this behalf. But if I shall not offend them, I could press them further with the Relation of an ancient and very Learned Bishop, Note this well. who being present at the making of this CANON, did freely and confidently protest, that neither he, nor any of his Colleagues, did ever condescend unto it, when it was first concluded, nor when it came afterwards to the birth, it being, as he said, a matter carried, he knew not how, by the power and policy of a few, without the consent or approbation of all, or of the greatest part. He added further, wherereas S. Paul speaketh of the name of jesus, that it is a name above all names, he conceiveth the word name to be put there for Person, as in Acts 4, 12. There is no salvation in any other name under Heaven, whereby we must be saved, Quasi diceret; God the Father hath now declared the excellency of this Person Christ jesus, that he is the Lord of all Creatures, and that they must be in subjection to his power So he. Well, I will leave this particular, (as perhaps offensive, though true) and I will confirm it, if need were, by sacred Oath, that such was the resolution of the said B●shop, and shut up all the whole with 3. observations, which I wish men to weigh well, in the Balance of a true judgement, and of an upright conscience. 1. First, though I have often and curiously noted the behaviour of the principal Authors of this Canon in time of divine service, and especially in the reading of the Gospel, yet I could never see them perform any external act of reverence at the name of jesus. 2. Secondly, though many good Christians bow not their knees, or bend their bodies at the name of jesus, in the time of Divine Service or Sermons, yet this omission of outward Compliment, proceedeth not from a want of due & hearty reverence to our Lord jesus Christ, but because the Ceremonialists would impose it upon them, by a plain misconstruction of the Scripture, therefore they are not willing by such an act of reverence to give testimony and approbation to such a plain ignorant misconstruction of the text; Though otherwise they may be tractable to perform it, according to knowledge,, and to show their obedience to the order of the Church, which yet doth not compel men to the practice of this Ceremony. For as it hath been intermitted in many Congregations, and by disuse is wholly laid aside; So we do not hear, that, by virtue of this CANON, either any Minister is brought into question for not stirring and provoking the people unto it, nor any of the people presented in the Spiritual Court, for neglect thereof. But if the Scripture enforce it, and the Canon require it, why is neither the Pastor, nor the Parishioner, more sharply entreated in this behalf? 3. Thirdly, N. B. many, yea most that perform not this Ceremony of bowing the knee at the name of jesus, do appear by the best effects of Religion, and in all due Circumstances thereof, to have more true zeal, devotion, and love unto the the Lord jesus, than many, yea the most of these Ceremonialists, who seeming to honour him with Cap and Knee, do by their Superstition rather than Religion, herein, prepare a way for Jesuits to creep in with the Serpent by such holes into the Gardeu of Eden, the true Church of God in this Kingdom. Let us therefore, not so much affect the outward form of Religion, as make true demonstration of our love, honour, and obedience unto the Lord Jesus, by the most essential and proper effects thereof: Lest, when we have reverenced him with so many Caps and Knees (whereby we please ourselves rather than him) he turn us away with a Non novi vos, in the great & fearful Day. A Postscript Question. When any man sweateth by Jesus (as some men do in passion or glory) whether the slander by hearing the oath, be bound, to bow his knee at the name of jesus? FINIS. The Publisher hereof to the Christian Reader, of what rank or degree soever. BEloved, I (qualis quisque sum) travailing and residing, eftsoons, about my lawful negotiations in diverse Transmarine places, both in France, Germany, and the Netherlands, have done, and do observe in the truly Reformed Churches in all those Countries, That they all, as it were with an unanimous consent, do abandon in their Congregations, this external bodily bowing, capping, crouching, oringiug at the Name or naming of Jesus, and their Ministers do hold it to be an ignorant practice, and impious Ceremomonie: Yea, I dare be bold to say, all the rest of the purely Reformed Churches in Christendom are of like unanime judgement and practice. And I having, not without Divine Providence, obtained the Manuscript, which by the same Providence have passed the Press, do here communicate & present unto your view the Opinion, judgement, and Determination of a Pair of reverend and learned Divines of our own Church, members of our two famous Universities, (the one of Cambridg, the other of Oxford) concerning the same bowing, capping, crouching, & cringing at the name of jesus: which letter and Treatise I confess and profess, have given me and some Christian friends of mine abundant satisfaction in the point. Our latter learned Author calls them that so much use & plead for it, not unproperly, Ceremonialists you may easily know them; They are all for Ceremony, naught for sincerity; like the Apples of Sodom, all show, no substance; somewhat like unto painted sepulchers, glorious without, rotten within; Not much unlike a fantastical Picture, which this Age hath produced, all belly, Nobody; nor much unlike the Datestone, all shell, no-kernell; Even so are these men, (like Baalls consening Priests) all for external willworship an adoration, preferring it before internal & spiritual true worship & devotion: though the Holy Ghost hath plainly said: God will be served in spirit & in truth. Yea, some of their Lives and Doctrines do declare, as if (we may doubt) they wished that that and other sacred Texts of Holy-writ for inward sincerity were obliterated, and as if they drew all their doctrines and devotions out of the large volume, entitled Ceremoniale Romanae Ecclesiae. O Fearful! O Tempora! O Mores! And hath indeed my learned Author termed them Ceremonialists? I hope, I may, without offence, change two Letters in the word, and theu they are just Ceremoniall-astes, or asses rather. All which so much use and advocate for the superstitious use of this Ceremony of bowing, capping, etc. (and are ready to cry down preaching, alleging it is no part of God's Worship, with other gross erroneous points; and, squaring the word with the crooked squire of their own Inventions, Mat. 15. 9 teach, indeed, for Doctrines the Traditions and Precepts of Men.) I challenge, charge, and adjure them, or any of them, whether Bishop, Doctor, Parson, Vicar, Priest, Curate, or Chaplain, in the Name of the Lord Jesus, (which they so superstitiously abuse) as they will once answer at his Tribunal, either punctually to answer (with the spirit of meekness, letting God's Word be their Warrant, Touchstone, or Vmper) these precedent Tractates; (They need not doubt of laudable Licence at London House) Or else, to recant their Superstitious and Erroneous Doctrines, and practices; or, at leastwise to leave pleading for Baal: And I desire all other moderate minded Christians to be satisfied in the controverted point: But, if any list still to be contentious, 1 Cor. 11, 16. I must answer them, we have no such custom, neither the churches of God. And besides the Opinion, judgement, and Determination of these two reverend Divines, doubtless you may have seen already published, the learned and acute Layick of Lincolns-Inn (that hath Mr. W. P. stood so stoutly, and written so piously & profoundly in defence of the Orthodox Doctrine of the Church of England, against Papists, Arminians, and all other Eunemies of the Church,) his opinion, judgement, and discussion, also in this point of bowing, capping, crouching, and cringe at the name of jesus: And a threefold Cord (I trow) is not easily broke: I cannot but equalise his writing with these two Divines: And though I have, I think I need not challenge an answer to them or him, seeing now my second cogitations tells me, that both theirs and his, are altogether unanswerable (for I hold Widows nor Page, to be any direct answers to the point but the one a Raylar, and the other a Sophister. And they not answering, I say, directly and punctually, to the Premises, I profess (whoever I am) if ever I be called from the Hagh in Holland to Paul's Cross, will there proolame: That all those Ceremonial asses are silenced, gravelled, and can not answer, and therefore aught to subscribe to the Premises. But me thinks I hear still some of them mumbling, that these precedent Authors, nor the others by them cited, are sufficient to stop their mouths, and stay their practice; Then let me have leave to propose to them, That, That if the matter may be put for the voices or hands to the Clergymen, I dare pawn my dearest life, that most, or the greatest part of Bishops, Doctors, and other Divines of the Church of Enland will subscribe to our-learned Authors: And that will be doubtlasse satis superque. The superstitious Ephesians we know cried Great is (the Goddess) Diana of the Ephesians: So we may say, Great is the Goddess Dotage of these Ceremonial asses. Whom therefore we must leave to S. Paul's Doom, alleged by our first learned Author in his Conclusion. Yet for all this, let me not be mistaken, that I do by the promises, in approving these learned and pious Authors, judgements & discussions out of God's Word, in this point, disapprove or dislike (altogether) the Ceremonies of our Church; For, as they are conformable to the lawful Ceremonies, so I am persuaded there is a moderate laudable use of them, so a● they that use them, do them for decency & in order, according to S. Paul's Precept. Our last learned Author, at the Conclusion of his Treatise, asketh the Opposites a Question: In like manner, if these Ceremoniall-asses would give me leave, I would ask them an other; and that is: whether our Common Beggars, when they ask, beg and iterate for jesus sake, which sacred Name they take in vain (though many of their numberless number know neither God nor Christ jesus his Son) perhaps 100 or 1000 times in a day, whether, I say, we that hea● them, be bound to bow, cap, crouch, cringe, or no? And so, beloved reader, if thou reapes● any contentment by this twofold Treatise, give God the Glory, the Authors their merited praise and thanks, and m● the Publisher hereof (if thy Charity wi●●afford it) thy Prayers at the Throne 〈◊〉 Grace. And so I betake you to God and the Word of his Grace, which is able to build you up, and give you an Inheritance among them that are sanctified. Magna est Veritas Et praevalet Et praevalebit. Tuus in Christo jesus H. D. The second Publisher to indiffernt Reader. I Do judge these Reverend Divines faithful, and therefore one occasion I will hold communion with them in the worship of God, and although they do in some things practise some superstitions, which I dare not partake in, yet I do profess to hold communion with them in all holy parts of God's worship, and because we do thus practise: Here is one JOHN CAN have published a spiteful, if not railing book, against al● that do complain of the superstitions, used in our Land. And yet hold communion See his book 55. 56. 57 Folio. with them in holy grace's o● God's Worship. For this cause he chardgeth us to be pervertours of the truth, saying: Dr. Ames, of famous memory▪ who utterly denies, that the calling of ou● He saith, the best Ministers have no other call then the ignorant asses, and idols have Minister do essentially depend on th● Bishops call, yet otherways have a lawful calling. Against this he doth parentorily affirm the Ministers in our Land by the Laws of our Land, doth certainly depend on the Bishops, calling holy, an● no men's else. Herein he doth affirm, th●● this pretence is worse than the family o● Love, which are the grossest Heretick● risen in this Adge. In the most con gregations the patarn do first chose before the Bishop can ordain. Therefore we will examine his accusation; For, if he be false in this, then let all, that fear God, judge him a false accuser, like his Father the Devil is. And I de here call all discreet men to witness, that b● the Laws of our Land, the Bishop, canno● send a Minister to be made in the church▪ till the Patron do first choose him, an● send him with his Letters to the Bishop, john Can proved a false acuser. to ordain him. And it is well known, there are sundry Congregations, which have agreed with their Patrons, that they choose and call their Pastor. And sundry Gentlemen, fearing God, which are Patrons, and do use to advise with the most discreet in that Church, about the choice of one, wherein they do take the advice of learned Divines, approvin him, and he is choosen by that Church, before the Bishops see him; and therefore Dr. Ames Fol. 234. his sentence is true, although john CAN revile him for it; and he after in the same book doth justify this course of choosing by the Congregation, to be good, according to truth; Therefore his own mouth do give sentence against himself See Mr. Padgets arrow against the Brownists and the reprove of john 〈◊〉 & May, An. 1632. to be a false accuser. IF john CAN would have triyed and defended his cause of Separation from all the Godly Ministers and Professors in the Church of England, against Doctor Ames, he should have answered his first and second Manuduction against M. Robinson, and tried, if he cold have done more than M. Robinson have done, for there is his cause proved erroneous, & it is in other books proud falls, in denying the Grace of God, given us in jesus Christ. He doth know, there are books have been published this 16 years, which have proved sundry artikels of their faith false and erroneous, yet john Can dare not write against till the Authors be dead. It appeareth unto me, john Can knoweth not the right calling of a Teacher into the Church, because he puts no difference betwixt Election, Approbation, & Ordination, which th● Word of God doth distinguish, yet in his book he count them all one thing. He writeth, they practise nothing, but that the Teachers of our Church have affirmed to be truth, which I manifest, is not so: for, we affirm, God hath ordained Schools, to educate and fit men to be teachers in his Church, and such are necessary instruments, to increase heavenly graces. This we hold, is a work of Faith, for us, to hear them preach, which john Can do condemn, Act. 13. 15. We do believe the communion of Saints, and thus the Church have believed since the Apostles days, and though john Can doth confess, they were first converted by our Ministry, yet he condemneth those that doth partake in that holy worship, contrary to the Counsel of the Holy Ghost, in despising Prophe●ie, Thess. 5. 20. He writes himself Pastor of the ancient English Church, Yet those that chose him, and ordained him, did depose him, they say, for that he deceived them. and he doth condemn all the divines of our nation, that there is not one a lawful teacher in this age, but himself, yet it appeareth, he is ignorant of the grounds of Religion. Hebr. 6. 2. Whereas John Can do command all those which do deny his grounds, to set down their names, and the place where they dwell, I desire of him to show his commission, for I think he is vainly consaited, and one that doth not know himself, therefore fare unfit to reprove those, which have laboured more years in study than he hath monts. See his Book Folio 60. The Publisher, Post-scripe to the Reader. IF any will-worship or Ceremonialist say: that this bowing and ducking at the name or naming of jesus, is justified in Mr. Widows his Answer to Mr. Prin: I reply, first let us observe what a brand of an evil conscience he have, which do defend this Superstition; It is certainly known, that Mr. Widows is known▪ and detected to be but a drunken Divine, a kind of mad-fellow and pot-companion: and though ●e useth often, (as is credibly or reported) to swear by the sacred name of jesus, yet his answer for bowing at it, was nothing but a sottish mad, railing Pamphlet; replied unto, and utterly confuted by Mr. Prin, and he put to a limping silence, and a non plus. But some of you, Advocates for Baal, will happily say, that Mr, Page (forsooth) hath hard, and killed the Cow, in justifying Widows and defending of bowing and cringing at the name or naming of jesus, which his pretended gravity, seeming grave style, and colloguing Dedication to his dear Mother the University of Oxford. But whosoever readeth his book with a single and impartial eye, must ●eeds say, that it is, likewise, farced fuli of idle impertinencies, sophistications, and not free from absurdities, falsities, and blasphemous comparisons; and revile towards the person, and junioritie of M. Prion: though upon my certain knowledge the learned Laic, being betwixt 30 & 40 years old, is of sufficient age, & ambilitie, to encounter with any Jesuits, Priest, Arminian, Anti-puritane, or Collegelubber in Christendom; as his learned Labours do sufficiently testify to the World: And herein I will not decline, but dare and do appeal to all that are Orthodox, Learned, Godly, and Wise-hearted of the aforesaid famous Universities: And that the first of these abovenamed Advocates babbleth, and the other blattereth. They are already fully confuted by these Pair of Orthodox Divines, before in the twofold Treatise: And therefore my premised Challenge standeth good. Let therefore any opposite Reader, in the name and fear of Christ jesus, forbear further scoffing, railing or giering, and in stead thereof, if he be able, take pen in hand, and see what he can say to to the Challenge. Iterum vale. I have thought it not impertinent, but very pertinent, to annex hereto the Copy of an Arminians Character, which I received from a friend, as followeth: An Arminian or mere Mountaguist, IS an Animal, scarce rational, His study. whose custom is, before he hath well conned his Catechism, to read (and applaud) Peter Lombard and John Duns, rather than Peter Martyr, and john Calvin: and for more modern polemics, he prefers Bellarmine above Chamierus. His garb or fashion, when he comes from the University, His Garb▪ with affectation, is to wear a long Cloak; and a correspondent Cassock, short no where, but in the w●st which is girt up with a girdle and a knot or rose, almost up to his nose: commonly a falling-band; because Procisians wear small set-ruffs. His Religion, is (like a Confection,) His Religion. compounded of many, the least ingredient, being Protestantisme, and to believe as the Church doth. His first ambition, is to address himself to be some great-man's Trenchers-Chaplaine; His Ambition. that so he may not be out of the Pathway to preferment, not an Ignoramus in Court-curtesies, nor a sot in State affairs. His Devotion, is so conformable to the Ceremonies of the Church, His Devotion. that he thinks it impiety to decline the least particle thereof: and yet he declines the Doctrine of the Church so much, that he wisheth with all his heart, the Prayer in the Litany of our English Liturgy, From all false Doctrine & Heresy, good Lord deliver us, were obliterated. And he is so bend to external bowing at the name of jesus, that he cannot forbear to do the like at the Picture of jesus crucified, alias a Crucifix, if it stand in his way. He is a mungreel Divine, who, as it were betwixt Hawk and buzzard, His Divinity. N. C. his Acnitophes. see nicely to distinguish betwixt a Puritan in opinion, and a Puritan in discipline: and hath taught the name, which was contrary to the first institution, so far to enlarge itself, that a Protestant must make hard shift, to save himself harmless. And he is one that makes the Grace of God lackey it after the will of men, I. R. his speech in Parliament 12. Ianua. 1628. His politic part. the Sheep to keep the Shepherd, and a mortal seed of an immortal God. Also, he holds not Perseverance, but Apostasy of the Saints. He is the spawn of a Papist, and if there come the warmth of favour upon him, you shall see him turn into one of those Frogs, which arose out of the bottomless Pit: And if you mark it well, you shall see him reaching out his hand to a Papist; (a Papist to a jesuit, and a jesuit gives one hand to the Pope, and another to the King of Spain:) And so we leave him to get more Grace, profess, and practise more goodness. His Motto Orthodoxus. CONCORDIA DISCORS. Where as john Can doth plead for the Antiquity of their Separation, and saith, it was in King Edward's days, but I answer him such a Separation, as they do practise, was not known 55 years since, and the first Authors of these were Henrison and Robert Brown, which they did partly recall, there was of their Disciples, that were apprehended in suffock, 3. at Nayland, for distributing of their Books, and condemned, after the judge offered them pardon, if they would live obediently, as the book of Common Prayer did direct, but they answered, that the book of Common Prayer was the great Idol of the Land, on which the judge was exceedingly offended against them, judge Anderson, Lord chief ●ustus of 〈◊〉 common pleas An. 1583. or 1584. at Berry in Suffock and saith, he would hang them, before he went out of the town, if they did maintain this. Then they did desire of him a conference with some Ministers there present, which they had granted, and the next day the judge called them, and demandeth of them, what they said to the book of Common Prayer? And they affirmed it Idolatrous, and on this they were hanged in the presence of the judge. Sundry others I knew in the Country, that would not be present at the worship of the book of Common Prayer, yet they would and did diligently frequent the hearing of the zealous preaching the word; therefore in some Parishes they had a bell d●d ring when the Service was ended, & then they would come into the Congregation. And I knew 3 preachers, which fled in Queen mary's Reign, and they were zealous preachers; yet I perceived some difference betwixt them, the one (Mr. Brodish) he took a living near where I lived, and he was a zealous preacher. The other was a Gentleman, (named Larrans) he did usually preach in diverse parts of the country, In Nor●fock. and kept a Lector at a market town (called Harlston) the other (named Simond Harlson) who was a Minister at Sto●num (in K. Edward's days) he was in t●●ble then, 〈…〉 because he would 〈◊〉 wear the Surplus, he did preach in the Country, & these 2 were proffered benefices sundry times, but they would not accept there. This l●tter did use a Lector every 14 days in his house, at which I have been sundry times present, he was very old, I take it, he lived to the year 1591. I have conferred with him sundry times, and had speech with him concerning Brown, and he disallowed Brownes Separation, from the hearing of the zealous preachers in our Land. I desired of them to know why they would not use the Book of Common prayer in the worship of God? and they answered, and said: because Idolatours did so worship, and they were forbidden to worship after the manner of Idolaters. This is a true Relation. S. O. FINIS.