A MODERATE, SEASONABLE APOLOGY For indulging just Christian Liberty to truly TENDER CONSCIENCES, Conforming to the PUBLIC LITURGY. In, Not Bowing at, or to the Name of JESUS, AND NOT Kneeling in the Act of receiving the Lords Supper; according to His Majesty's most Gracious Declaration to all his Loving Subjects, concerning Ecclesiastical Affairs. Comprising the principal Reasons for their Nonconformity in point of Judgement, Conscience, (not Humour or Schism) to these two Ceremonies; The first whereof is at large discussed both as a pretended Duty of the Text, or Necessary Ceremony grounded on Philippians 2.9, 10, 11. and its true Original, progress, abuses in the Church of Rome fully discovered. The Second briefly and occasionally touched, as inferred from that Text. (p. 64 to 90.) In Three serious and sober Inquiries▪ concerning Bowing at the Name of jesus; Compiled above 30. years since: Published (with some few Additions) to prevent Uncharitable censures, and satisfy or pacify all of contrary Judgement and Practice in these Particulars. By William Prynne Esquire, a Bencher of Lincoln's Inn. 1 Thess. 5. 14.15.21.22 26 Now we exhort you Brethren, Comfort the feeble-minded, support the weak, be patient towards all men; see that none render evil for evil unto any man, but follow that which is good both among yourselves and to all men. Prove all things, hold fast that which is good; abstain from all appearance of evil: Greet all the Brethren with an holy kiss. Gal. 5.14.15. By Love serve one another; For all the Law is fulfilled in One word, even in this; Thou shalt love thy neighbour as thyself. But if ye by't and devour one another, take heed lest ye be consumed one of another. 1 Pet. 3.8. Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous. LONDON Printed for the Author by T. C. and L.P. 1662. To the KING'S most Excellent MAJESTY, Charles the II. Most Gracious Sovereign, THis Moderate Apology, for Indulging just Christian Liberty, to truly Tender Consciences, (not separating from the Public Liturgy of the Church of England) in Not Bowing at, or to the name of Jesus, and Not Kneeling in the Act of Receiving, (except some short Additions, suiting it to the present Occasion) was compile●, and part of it a At the end of Lame Giles his Halting, 1630. Printed, thirty two years since, for my own Necessary Defence, and others Satisfaction. The chief cause of its present Publication, is the Justification of Two of Your Majesty's Royal, Christian Indulgences to Tender Consciences, generally promised in Your Gracious Letter and Declaration from Breda, (the contents whereof so miraculously Bowed the Hearts of all Your English Subjects, notwithstanding their former disloyal Engagements and Oppositions against Your Undoubted Hereditary Right, to reign over them as their KING, that they all as one man, immediately dispatched the selfsame Message to Your then Exiled Majesty, as the men of b 2 Sam: 19.14 15 Judah did to their King David, (when thrust out of his Kingdom by Absoloms' Usurpation) Return thou and all thy Servants,) And since Your Majesty's most glorious Return from thence, and Happy Restauration, thus really performed, and particularly granted, expressed in Your c Octob. 5. 1660 Royal Declaration to all Your Loving Subjects of Your Realm of England, and Dominion of Wales, concerning Ecclesiastical Affairs. d Pag 16, 17▪ Provided, That none shall be denied the Sacrament of the Lords Supper, though they do not use the Gesture of Kneeling in the Act of Receiving. No man shall be compelled to bow at the Name of JESUS, or suffer in any kind for not doing it. Which Indulgent Declaration so ravished the Hearts of all Your Loving Subjects, that Your whole House of Commons (their Representatives) then assembled in Parliament, immediately after its Publication, e Novemb. 9 16●0. repaired in a Body to Whitehall, and there by their Speakers Oration in the Banqueting-House, expressed their extraordinary great joy, and presented their general Thanks to Your Majesty, for this Your most gracious Declaration, and dispensation with their Consciences in these and other matters, not being of the substance or essence of Religion; ●hich gave abundant satisfaction to all peaceable, sober-minded men, and such as are truly Religious; In which return of their Thanks they were all unanimous, Nemine Contradicente, then Ordering a Bill to be drawn in pursuance of Your Majesty's Directions therein. Yet notwithstanding the premises, such was the Presumption of an Over-Ceremonious Doctor, (though Chaplain to Your Majesty) as f May 20. 1●●●. soon after publicly to deny the Sacrament of the Lords Supper to myself, and other Members of the Commons House (when ordered to receive it all together in St. Margaret's Church, at the beginning of this Parliament) because we kneeled not down to receive it from his hand, ●raving the benefit of Your Majesty's Declaration, and Liberty to receive it sitting, being the gesture which f Here proved, p. 65, 66, 67, 68 Christ himself and his Apostles used at its first institution and celebration; who (as g Homil. 82. in Mat. c. 26. St. chrysostom, h En●●ratio in Mat. c. 26. p 26. in Marc. 14. p. 109. in Luc. 22. p. 201. Here, p. 67. Theophylact, with other Ancients, and some i Calvin, Camererarius, Beza in Mat. 26. modern Divines affirm) after he had eaten the Passeover standing, as they conjecture (though the Evangelists and most k See Gul. S●uckius, Antiqu. Conviv. l. 2 c. 34. others accord they did eat it sitting) Sat down on purpose with his Disciples to celebrate and receive the Lords Supper sitting; to l Thomas Beacon, Here p. 71. signify thereby, that they were then come to their Journeys end, the perfection of Religion and Sacraments. This public contempt of Your Majesty's Declaration, seconded with the sedulous Endeavours of others, totally to deprive Your loyal, peaceable conscientious Subjects, constantly resorting to Common Prayer, the Lords Supper, and all Gods public Ordinances without separation, of all the Indulgence● therein expressly granted and really intended to them by Your Majesty, to their great Disconsolation, in Derogation of Your Royal Prerogative as Supreme m 26 H. 8. c. 1, 3, 27 H, 8. c. 15.28 H. 8 c. 7, 14, 32 H 8. c. 22, 24, 26, 31 H. 8. c. 1, 14, 3● H. 8. c. 29, 34, & 35 H. 8. c. 9, 19, 35 H 8 c. 1. 37 H. 8. c. 17. 1 E▪ 6. c. 2. 1 Eliz. c. 1. ● Eliz. c. 1. Head on Earth of the Church of England, as well in and over all Causes as Persons. Ecclesiastical, who have no Ecclesiastical Jurisdiction, but what is derived to them by, from, and under Your Majesty, nor any pours to control Your Majesty's Dispensations, or Christian compassions to tender Consciences, have engaged me, (out of Duty to Your Majesty, sincere desires to prevent all future Schisms in matters merely Indifferent and Ceremonial, and to wipe off those unjust aspersions usually cast upon them, for not bowing at or to the Name of Jesus, or not kneeling at the Lords Supper, as Persons obstinately Scismatical, void of all Grounds of Scripture, Reason, Conscience, Antiquity, inducing them to scruple or omit these Ceremonies;) to publish this Apology in their behalf, consisting of Three Serious and Sober Inquiries; Wherein all the Arguments, Reasons, Authorities for Bowing at or to the Name of Jesus, either as a pretended Duty, or necessary Ceremony, grounded on Philippians 2.9, 10, 11. are largely examined, refuted, retorted, and those for Sitting or Kneeling in the Act of Receiving the Lords Supper, summarily discussed, with such Christian Ingenuity, and Moderation, as (I humbly conceive) will give ample satisfaction to Your Majesty, and the most zealous Champions for these Ceremonies, that their Nonconformity to their use, proceeds not from any Scismatical humour, singularity, or discontent, (as is usually suggested) but from such solid grounds of Scripture, Reason, and such Authorities, Antiquities, as have fully convinced their Judgements, satisfied or scrupled their tender Consciences, that they cannot Rom. 14.23. in faith or conscience▪ submit to practise them, at least upon such unsatisfactory Pretences of Scripture, Reason, Antiquity, or apparent Mistakes, as have hitherto been alleged for their use, by those who have most enforced them. And that as there were just Grounds in point of Royal Justice, Piety, Clemency, Christian compassion, State Policy, and Prudence for Your Sacred Majesty, at first to grant th●se Indulgences to tender Consciences, to prevent all future Schisms, preserve Your Kingdoms, Churches public Peace, and Christian Amity, Unity, Communion among Your Protestant Subjects; So there are the like reasons for Your Majesty to continue, if not perpetuate them, without enforcing them against their Consciences, so far as either totally to debar them the Lords Supper, or drive them from the public Ordinances, or inevitably to subject them to Ecclesiastical censures, to their great vexation. For which end, I shall most humbly crave leave to present these ensuing Particulars to Your Majesty's Royal, and others Christian consideration. 1. That o 1 Tim 1.17. jud. 25. God only wise, (the sole p Exod. 25.40. Isay 33.22. Mat. 4.10. c. 15.9. john ●. 20, to 25. c. 15.10. Psal 40 6. Isaiah 1. 1●. Heb. 8.5. jam. ●. 12. Mat. 28.20. 1 Cor. 11.23. Author, Prescriber, Owner of his own Divine worship and Sacraments) hath left all Corporal gestures relating thereunto, free, arbitrary, and indifferent to all Christians, N●tions, Churches, Ages, not particularly or precisely commanding in the Old or New Testament, either the gestures of Kneeling, Sitting, Standing, Bowing, or Prostration in Public or Private Prayer, Thanksgiving, Fasts, hearing or reading his Word, receiving Sacraments, or any other par● of Divine worship, though he hath absolutely commanded th●se Duties themselves. The reason is apparent, because these Gestures are in themselves things merely indifferent, and one Gesture may be more decent, expedient to stir up affection, devotion, reverence, attention, upon several emergent occasions, in relation to the same, or different persons, duties, times, than another; and many men by reason of age, sickness, infirmities, temper of body, custom of Countries, Nations, (which q See Centur. Magd. ●, to 14. cap. 6. & purchas his Pilgrimage. vary from each other) inconveniency of Place, crowds of People, or the like, may be disabled to use one Gesture with so much devotion or conveniency as they can use another: For which Reasons in numerous Congregations no absolute Uniformity in these Gestures can possibly be expected, nor rationally enjoined by any humane Powers, since God himself the Supreme Legislator upon these grounds, hath left them free and arbitrary to his People, as r August▪ ad Simpli●. l: 2. qu. 4. Archbp. Whitguift, Hooke●, ●p. Morton, Dr. Boye●, Dr. John Bu●ges, Paybody, with others quoted by them. all Divines acknowledge; whence the Church, Saints, Apostles, Children of God in all Ages, both under the Law and Gospel, (as Scripture Precedents demonstrate) have by God's approbation sometimes prayed and worshipped God s Num. 61.9. Deut. 29.10. Ezr. 9.15. Mar: 11.29. Lu. 28.11, 13. Jo. 7.37. Lu. 7.38 Gen. 19.27. Leu. ● 5. ● Chron. 6.12 c. 20.13. Psal. 106.23. standing otherwhiles (t) Judg. ●0. 26. 2 Sam. 7.18. 2 Chron 17.16. Ezr. 9.4 c. 10 9 Neh. 1.4. Ps 137. 1. joah 36. jer. 15.17. Ezech. 8.1.14. c. 14.1 c. 20. 1. Mat. 26.15. sitting, other times (u) Ps. 95.6. Gen. 24.26. Exod. 4.31. c. 34.8. 2 Chron. 29.28, 29, 30. Neh. 8.6. Dan. 5.7. Lu., 17.16. Acts 20.13.14. c. 19.4. c. 22.8. bowing, and falling down prostrate on their faces; sometimes (x) Ps. 6.6 ps. 63.6. Ps. 149.5. Host 7.14. Gen. 47.31. lying on their beds, couches, and othertimes (y) Ps. 95.6. Deut. 9.18, 25. Dan. 6.10. 1 Kings 8.54. Lu. 22.41. Acts 7.60. c. 9.40. c. 20.34. c. 21.5. kneeling on their knees; God always (z) Acts 10.34, 35 Rom. 10.11, 12, 13. jam. 1.5, 6. c. 5.16. accepting their Prayers, worship in every of these Postures when their Hearts and Spirits (which he principally (a) 1 Sam. 16.7. 1 Chron. 28.9. john 4.23, 24. regards, requires, in his worship) were upright, sincere, and their Duties performed with that Faith, Fervency, Holiness, and cheerful Obedience, which he commands. 2 lie. That the Primitive Saints, Christians, Church, and all other Churches since ●ave freely used, tolerated varieties of Gestures, Postures, Ceremonies in all parts of Divine worship, and have free liberty to alter, change or abolish Ceremonies at their pleasure; as all Ecclesiastical Histories (especially Centuriae Magdeburgenses▪ 2, to 14. cap. 6. De Ritibus & Ceremoniis) at large demonstrate; and the Church of England resolves in her 20. Article of Religion, and the Preface to the Books of Common Prayer, why some Ceremonies are abolished. 3 lie. That the principle end of Gods instituting Kings, Magistrates, and Chief Authority, Trust by him reposed in them, is, To b● God's subordinate b Rom. 13.1, to 7.1 Pet 2.13.14, 20 Ps. 101 ●im. 1.9, 10. Ezr. 7.26. Ministers to protect, encourage, commend all their Subjects who do well, obeying the Laws and will of God according to his Word; and to punish none but evil Doers, and Transgressor's of his Laws in relation to his Worship: not to punish their Christian Subjects who obey Gods Laws, resort constantly to his public Ordinances, Worship, Sacraments, only ●or not using such and such Gestures, Ceremonies, V●stures, which himself hath left free and indifferent to all Christians; or to fine, imprison, excommunicate, or debar them totally from the Lord's Supper, only for using the selfsame Gestures, Ceremonies, as Christ himself, his Apostles, and the Primitive Christians used; for which there is no Precedent in Scripture, nor in the * See my Sword of Christian Magistracy supported, p. 35, to 79. Laws of any ancient Christian Emperors to the best of my remembrance. 4 lie. That though Christian Kings and Church-governors have Authority to c Acts 15.28, 29, 30, 31. c. 16 4. 1 Cor. 14.34, 35, 40. Articles of the Church of England▪ Artic. 20. prescribe and enjoin things absolutely necessary and expedient, warranted by the Word, in and about God's public worship, and to d 1 Cor. 7, to 10.25, 26, etc. c. ●1. 4, to 18. advise and persuade the use of Things decent, expedient, though not simply necessary: Yet it is the Opinion of many judicious Divines, that they cannot impose or enforce the use of Ceremonies, Gestures merely expedient o●●●●●ent, not absolutely necessary, on the Consciences of their Christian Subjects, under Civil or Ecclesiastical penalties: at leastwise that it is not expedient or convenient for them to exercise such a Power, because Christ himself, the * 1 Tim. 6.15. Rev. 19.16. King of Kings, his Apostles, & the most Religious Kings of God's appointment, never exercised or claimed any such jurisdiction, but left all Christians free, actually to use or not use them at their pleasure; as in the cases of e 1 Cor. 7.1, 2, 3, 5, to 10. & 16. to the end. 1 Tim. 4.4. Marriage, Virginity, and single life; of f Act. 10. Rom. 14. 1 Cor. 8. Col. 2.16. to the end. 1 Tim. 4.1, to 8. eating or abstaining from certain Meats, observing certain times and days to God; of g 1 Cor. 11.2. to 17. Rev. 9.8. men's praying and prophesying in the Church with their heads covered, wearing long Effeminate hair, and women's sitting in the Congregation with their heads unvailed, and h 1 Tim. 2.9. 1 Pet. 3.3, ●. Tertullian De Velandis Virginibus, & De habitu Mulie●um. Brayding or Frizling their hair, (which most conceive to be absolutely prohibited, not simply advised, as well as their i 1 Cor. 14.34, 35. 1 Tim 2.11, 12. speaking in the Church) yet not now prohibited by any Ecclesiastical penal Laws or Censures of our Church, though more scandalous, less arbitrary and indifferent than sitting at the Sacrament, kneeling, or standing in Prayer, bowing, or any other Rites or Ceremonies, now scrupled or omitted by Tender Consciences. 5 lie. That the Unity which God himself requires in his Church, and Public worship, amongst his People and Children, is not an Universal Uniformity in external gestures, Ceremonies, wherein the Scripture is totally silent, but a k EZ●. 8.1.2, etc. Ps. 122.1, 2, 3, 4. Ps. 133.1. Eph 4.3, 13. John 17.11, 20▪ 21. Rom. 15.5, 6, 7. 1 Cor. 1. 1●. Act. 1.14. c. 2.1.46. c. 5. 1●. Phil. 2 ●. Zeph. 3.9 Isai. 2.2, 3. Mich 4.1, 2, ●. Jer. 50.4, 5▪ 1 Pet. 2.8. Unity in the Faith and substance of his worship, a meeting together with one accord, and with one consent, in one place, to pray, praise and worship God, with one heart, mind, soul, spirit, according ●o his word, (●ot with one kind of vesture, gesture, or posture of their bodies) and to keep the Unity of the Spirit in the Bond of Peace, like Christian Brethren not l Heb. 10.24, 25. forsaking or separating from God's Public Ordinances by Law established on the one hand, nor cas●ing brethren out of the Church m john 9.10. (Diotrephes like for not conforming in gestures or ceremonies, on the other hand.) Hence all particular Churches, Christians, and Professors of the Gospel, dispersed throughout the world, agreeing all together in the n Ephes. 4.3▪ 4, 5▪ 11, 12. c. 1.22, 23▪ c. 3.10. c. 5.23, to 33 john 17. 1●, 2●, 23. Hebr. 12.22, 23. Cant. 6.9. 1 Cor. 8.6. c. 10.17. c. 12.4, to 31. Unity of the Faith, are by God himself called, reputed, but One Catholic Church, & One Body, United together under One Head Jesus Christ, quickened, inlivened by one and the selfsame Spirit; although they differ in their particular Rites, Ceremonies, Gestures, Liturgies, Languages; as the various, different Members in the Body natural, being all united together under one Head, make up but * 1 Cor. 12. ●4, to 27. one entire Body: And men of various Callings, Professions, Qualities, Degrees, living under the same King, Laws, Government▪ agreeing in aliquo tertio, make up but one Kingdom, Corporation, or Body Politic, though they differ fr●m each other in their particular Callings, Habits, Ages, Degrees, Estates, Opinions, ‖ 1 Cor. 14. Acts 2▪ 1, to ●3. Languages, Gestures, and other personal circumstances. If we look into all our great Cathedral or Parish Churches, we shall see thousands or hundreds of people jointly resorting to God's public Ordinances, Worship, Sacraments celebrated in th●m, yet varying ●rom each other in their Dignities, Sexes, Ages, Callings, Conditions, Estates, Vestments, Attires, Fashions, Features, yea private Opinions, Voyce●, Corporal gestures; some of them sitting in seats, others in galleries, others on forms; others standing in allies; here ‖ Psal. 148.11, 12, 13. Deut. 29.10, 11, 12. 2 Chr. 20.13 Exod. 15.1, 2, 20, 21. Acts 2. 17.1●. men and women▪ there old men, young men, children sitting or standing promiscuously together, otherwhere men and women, fitting or standing apart from each other; some praying standing, whiles others kneel; others praying, reading▪ singing with an audible voice, (though differing in tones or tunes from each other like Pipes in an Organ, or strings in a Lute) yet all making sweet o Ephes. 5. 1●. Col 3.16▪ 17. melody and harmony in God's ears, and but one Congregation; as variety of Trees, herbs, flowers of different kinds, colours, shapes, virtues in one garden, bed, make up but one pleasant, fruitful Garden, to which the p Cant. 4.12, 16. c. 5.1 c. 6.2.11. Isaiah 58. 1●. Church is compared. Why then should any conscientious godly Ministers or Christians who approve & frequent Gods public▪ Ordinances, Sacraments in our Church, be sequestered from them, or any ways molested as Non-conformists or Schismatics, only not for bowing, kneeling or standing up when others do? or for sitting at the Sacrament as Christ and his Apostles did, whiles others receive it kneeling? only against t●e bare advice or direction, not peremptory Injunction of the Rubrics, or other Ecclesiastical Canon●. 6 lie. That the principal q Cent. Magd. 2, to 14. cap. 6. De Ritibus & Ceremoniis & cap. 8. De Schismatibus. Fox▪ Acts a●d Monuments, B●shop Usher▪ De Christianarum Ecclesiarum successione & statu. Antiq●itates Ecclesiae Brit. in vita Augustini, p. 4.5, etc. Occasion of all ancient, modern Schisms in, and Separations from our own and other Churches, yea, of most unchristian divisions, contentions in them, and of intestine Wars, commotions between Christians; hath been the overrigid enforcing of mere human Rites, Ceremonies, gestures, Inventions in God's Worship, by ambitious usurping Popes, Prelates, and Clergymen, against the rules of Christian Liberty, Charity, and our Saviour's Commission to his Apostles. r Mat. 28.19, 20. To teach all Nations, to observe all things whatsoever he hath commanded them, not their own s Mat. 15.3, 6● 9 Ma●. 7.7, 8● Col. 2.21, 22. 1 Tim. 4.1, 2. Heb. 13.9. 1 Tim. 6.20, 21. Doctrines, Traditions, or Humane Inventions. And this (if truly examined) was the original of all our late intestine Schisms, Wars, Tumults, which Christian Moderation, Liberty, and Indulgence in these particulars, would easily have prevented, and will be the best antidote against the like future Maladies, as Your Majesty intimates in Your Royal Declarations and Speeches. 7 lie. That God himself having t 1 Cor. 9.16, 17, etc. Mat. 28.19, 20. 2 Tim. 4.1.2. Acts 20.28. john 21.15.16, 17. 1 Pet. 2.5. laid a necessity and peremptory Precept upon all conscientious Ministers, to preach the Gospel, and Administer the Sacraments to their Flocks, and also commanded the people to u Isaiah 55.3. joh. 10.3, 10▪ 17. Mat. 8.8, 21. 1 Cor. 11.24, to 2●. Prov. 28.9. hear his Word, receive his Sacraments, and frequent his public Ordinances, under pain of Everlasting woe and damnation; in the performance of these Religious duties, they ought in x Acts 4. 1●. chap. 5.29, 39, 40, 41. Luke 1●. 1●. Da●. 6.5, etc. 2 Ki●g● 13.3, ●. ●▪ 10. 〈◊〉 Caus. 11. qu. 3. Conscience to obey God, who enjoins them, rather than men, who prohibit them. Therefore no Christian Magistrates, or Church Governors can in Conscience or Prudence (unless they will y Act● 5.39. ●ight even against God, in Gamal●els resolution) prohibit or debar them from performing th●ir duties, or resorting to God's Ordinances or Sacraments, only for Nonconformity to such Gestures or Ceremonies which God hath left free and indifferens to them, and are no essential parts of, or necessary appurtenances to his Worship. 8 lie. That it is the Doctrine of Optatus Melivitanus, St. Augustine, and other Fathers of old against the Donatists, and of the z Arti● 27 & Rogers thereon, Bishop Whitgist, Mor●●ton▪ Hocker● & others. Church of England, and her Bishops, Divines at this day against Anabaptist, and Separatists, (who separate from our Churches, because there are many Goats, Tares, and wicked men, as well as Sheep, Wheat, Saints admitted into, and unto the Sacraments, Ordinances administered in them;) That it is the a Mat. 3.12. c. 13.24, to 31.47, to 52. c. 25.32, 33. See Dr. Feild of the Church, h. 1. c. 7, 8, 9, 10. Morney, De Ecclesia. Will of God and Christ, that Sheep and Goats, Tares, Chaff and Wheat, Good and Bad, should live, grow, and continue together in the visible Church, till Christ himself shall separate them at the day of Judgement; and that no visible Church on Earth ever did or shall consist only or mostly of real Saints and Christians truly regenerate. If then Goats, Tares, and unregenerate men, externally professing the Gospel of Christ, are there freely permitted to live, grow within the Church, by our Bishops, Magistrates, yea freely admitted to all God's Ordinances, notwithstanding their unregeneracy and impenitence, without molestation or seclusion, though b Sic sunt in Ecclesia & domo Dei, ●t non per tin●ant ad compaginem domus nec ad societatem fr●g●●e●ae pacificae que justiciae. Augustine de Baptismo, l. 7. c. 51. De Civitat. Dei l. 20. c. 9 Dr. Field of the Church c. 8, 9 no constituting Members of the true Church of Christ, consisting only of the Elect: Then much more ought those Conscientious Godly Ministers, and Christians, truly fearing God, and studying c Act. 24.16. c. 23 1. to keep a good Conscience in all things void of offence both towards God and men, living in all good Conscience, and d Phil. 1.27. walking as becomes the Gospel of jesus Christ, who are real constituting Members of Christ's Church, not to be deprived of their Ministry, God's Public Ordinances, Sacraments, or cast out of the Church 〈◊〉 no Members of it, for Nonconformity to such Gestures or Ceremonies, 〈◊〉 God himself hath not prescribed, and are not essential or necessary in his public worship; but to live quietly without distur●anc●; left the Satirists censure against suc● proceedings, e juvenal satire 1 p 11. ● Dat veniam Corvis, vexat censura Columbas. and our Saviour's sentence be justly charged upon unmerciful Church-governors, f Mat. 23.23, 24. Lu●● 1.42. Woe unto you Scribes and Pharisees, Hypocrites, for ye tithe mint, and anis and cummin, but have omitted the weightier matters of the Law, judgement, Mercy, and Faith. Ye blind Guides which strain at a Gnat, and swallow a Camel. These 8. Considerations, together with that Divine Oracle of the wisest of Kings, Prov. 20.28. Mercy and Truth preserve the King, and his Throne is upholden by Mercy (engraven no doubt in Your Majesty's Royal Heart with indelible Characters) super added to the Three Serious & Sober Inquiries here humbly prostrated at Your Majesty's feet, and submitted to Your most Gracious perusal, and Judicious Royal censure, will (in my weak apprehension) abundantly satisfy all the Reverend Bishops & Clergy of our Church, with all Your sober-minded Subjects, studious of Your Majesty's Honour, or our Church's tranquillity, that there are as just Ground for Your Majesty to continue and perpetuate Your premised Indulgences to tender Consciences, as at first to grant them; That so all Your Loyal and Loving Subjects, though of different Persuasions, may have still cause to proclaim to all the world with public joy and Triumph, (after so many late tragical Revolutions of public Governors and Governments in order to their just desired Civil and Christian Liberties) this assertion of the Poet, g Claudian De L●udibi●● S●●liconis, l. 3. Fallitur Egregio quisquis Sub Principe credit Servitium; Nunquam Libertas gratior extat Quam sub Rege pio. Now the God and h 2 Cor. 1.3. Eph. 2.4. Father of all Mercy, whose i Ps. 100.5. Ps. 145.7, 8, 9 tender Mercies are over all his works, and hath commanded all his Children (especially Christian Kings who sit on his Royal Throne) to be k Lu. 6.36. merciful as he their Heavenly Father is merciful; abundantly shower down all Temporal and Spiritual Mercies, Blessings▪ Graces on Your Majesty's Royal Person, Consort, Family Posterity, Government, Kingdoms; and after a long most Glorious and Gracious Reign on Earth, translate You in peace, triumph, to his l 2 Tim. 4.18. Heavenly Kingdom, and there Crown You with an Eternal m 1 Pet 1.4. 2 Cor. 4.17. Crown and weight of Glory; Which is, and shall be the daily Prayer of Your Majesty's most Loyal Subject and humble Servant William Prynne. Lincolns-inn, May 1. 1662. To the Unprejudiced Readers. SElf-Vindication, against ignorant a Giles Widows and Mr. William Page, Anno 1630.1631. Calumniators; Self-preservatien, against potent b Bishop Laud and others. Prosecutors; seasonable Satisfaction, to private Friends, and open Enemies; public Instruction, to all sorts of Persons; Christian Compassion, to tender Consciences, and Evangelical Moderation in the free use of corporal gestures, which God the Father, and Christ his only Son have left c See Augustine ad Simplic. l. 2. qu. 4. an excellent full place, for the free use of sitting, standing, as kneeling, in the act of Prayer itself, and other parts of divine worship; and Antonius Walaeus on M●t. 26. & Mar. 11. indifferent to all Christians in their own divine worship, (prescribed by, reserved to themselves alone) were the orginal grounds of compiling these Three serious and sober Inquiries in the years 1630, 1631. and his Majesty's most gracious Indulgences to tender Consciences, promised in his Royal Declarations from Breda, before; and punctually performed in his Declaration to All his loving Subjects of his Kingdom of ENGLAND and Dominion of WALES, concerning Ecclesiastical Affairs, after His miraculous and most Glorious Restauration to his Royal Throne (especially in relation to Bowing at the Name of JESUS, * See my L●me Giles his Halting, 1630. and KNEELING in the Act of Receiving the Lords Supper, which some have publicly violated, by denying the Lords Supper to those who kneeled not, though Members of the Commons House) engaged me in point of Conscience, Duty, Honour, justice (in regard of my interest and transactions in that happy un-opposed Deliverance of our King and Kingdoms from worse than Egyptian bondage) the only cause of their present Publication. The overrigid enforcing and sad vexations prosecution of d See Canterbury's Doom, p. 94, 152, 361, etc. sundry conscientious godly Ministers and People in our Episcopal Visitations, Consistories, High Commissions, and Suspentions of them from their Ministry, and Lords Supper heretofore, for not conforming to these and other Ceremonies, Innovations, out of real scruples of Conscience, grounded (as they humbly apprehended) upon Scripture, reason, the examples of Christ himself, his Apostles, and the Primitive Churche●, as they were the true original occasions of our late unhappy Schisms, Trouble's, Confusions, Tragedies, Wars and Desolations, out of which we are so lately rescued, (like ` Ezech. 3.2. brands out of the fire) by the omnipotent miraculous hand of f Psal. 118.23. ●4. God alone; So the overviolent reinforcing of them on men's Consciences by severe Laws and new Injunctions against his Majesty's most indulgent Declarations, in the judgement of many moderate, sober Wellwishers to our Churches, Kingdom's Peace, Unity, Prosperity, may prove very dangerous, especially in this juncture of tim●, when the universal decay of all sorts of Trade, the dearth of Corn, multiplicity, variety of public Taxes, have much afflicted the whole Body of the Nation; and the discontents of several Sects, Interests, have administered j●st fears of new Distempers at home, and Emnityes, if not Enemies from abroad. Upon which consideration, I apprehended the best service I could now perform to his Majesty, our Church, and State, was, to present this Moderate, Seasonabl● Apology to the view of all our Civil and Ecclesiastical Governors, containing the true Reasons, Grounds of Nonconformity to these two Ceremonies, by such sober Ministers and Members of our Church, who not out of Schism, humour, discontent, but a sincere desire, with the Apostle St. Paul, to g Acts 24. ●6. have and exercise a Conscience always void of offence towards God and towards men h 1 Tim. 3.9. to hold the my●●●ry of Faith in, and i 2 Tim. 1.3. to serve God with a pure conscience: either cannot or dare not in point of judgement or conscience submit unto them. Which if duly pondered by the Greatest Zealots●or ●or them, will I trust (through God's blessing) so far prevail upon their Spirits as to see just reason, if not totally to Disuse th●m in their own practice, yet at least not to enforce them so far upon their native Christian Brethren as to drive them from, instead of continuing them in our Churches b●some. I shall therefore most humbly and heartily beseech all Civil Christian Magistrates, (whose Power is principally confined by God, l Rom. 13, 3, 4, 5. 1 Pet. 8.12▪ 14. Tit. 3.1. 1 Tim. 1.9, 10. Prov. 20 8.26. Ps. 101.4. to the end. to be terrors to evil Workers, and Mi●isters of God, to punish evil doers, which disobey his Laws; not to restrain or punish their Subjects ●or following Christ's or his Apostles examples in the use of mere indifferent Gestures in God's worship, and to enjoin only things necessary as well as decent, m 1 Cor. 7.1, 8, 9, 15, 23.27, 18, 36, 37, 38. Rom. 14. throughout. 1 Tim. 4.3, 4 Col. 2.20▪ 21, 22.23. M●t 1.6. Gal. 5.1, 2. not merely indifferent in themselves, left fr●e and arbitrary by God and Jesus Christ himself to all his People) together with all the Reverend Bishops and Clergy of our Church, seriously to ponder, and pursue this sacred, solid, true Christian advice of the ancient, famous Bishop and Martyr St. Cyprian, in his most excellent Epistle to Caecilius, in relation to the manner of celebrating the Lords Supper, and imitating Christ's own example therein, without any Humane inventions or new Ceremonies superadded thereunto, (which the Bishops and Church of Rome, with other Churches, Prelates have overmuch forgotten, transgressed, to the prejudice of Christianity) worthy to be perpetually engraven in their very Souls. In Sacrificio quod Christus obtulit, non nisi Christus sequendus est: Et quod Christus solus debeat audiri, Pater etiam de coelo testatur, dicens, o Ad Caecil. De Sacramento Dominici Calicis Epist. 63● Edit. Pamelii p. 86, 87. Hic est Filius meus dilectissimus in quo benè sensi, ipsum audite: Quare, si solus Christus audiendus es●, non debemus attendere quid alius ante nos faciendum putaverit, sed quid, qui ante omnes est Christus prior fecerit. Neque enim Hominis (nor yet Ecclesiae) consuetudinem sequi oportet, sed Dei veritatem, etc. as he there excellently proves at large; concluding, Quod f● p Mat. 8.19. non minima de mandatis dominicis licet solvere, quanto magis tam magna, tam ad ipsum Dominicae passionis & nostrae redemptionis Sacramentum pertinentia, f●s non est infringere, ●ut in aliud quam quod divini●us institutum sit, Humana traditione mutare. Nam ●i Iesus Christus Dominus obt●li●, & hoc fieri in sui comm●morationem p●aecepit: U●ique ille Sacerdos vice Christi vere f●ngitur, qui Id quod Christus ●●cit imitatur; & Sacrificium unum & plenum tunc offered in Ecclesia Deo Pat●i, ●i ●ic incipiat offer, secundum quod ipsum Christum videat obtulisse. Caeterum omnis Re●igionis et veritatis Disciplina sub●ertifur nisi id quod spirituali●er praeceptum fideliter reservetur. Religioni igitur nost●ae congruit & timori, & ipsi loco atque officio Sacerdotii nostri, in Dominico chalice miscendo & offerendo custodire traditionis Dominicae veritatem, et quod prius apud quosdam videtur er●atum, Domino monente, corrigere, ut cum in claritate ●ua & majestate coele●ti venire caeperit, inveniat nos tenere quod monnit, observare quod docuit, facere quod fecit. The nonobservance whereof hath transformed the Lord's Supper itself, instituted by Christ as ● q 1 Cor. 10 16, 17 c. 11, 20, 23. badge and prime instrument of Christian Peace, Unity, Communion, Amity amongst all Professors of Christianity, as St. r Tract 26 i● joan. c 6 Epist 59 in Paulinum, O Sacramen●um Pietatis ¶ O signum unitatis▪ O 〈◊〉 charitatis l. 1. Augustine, An●i●u Conviv●l. 1. c 3. f. 7, 8. Gulielmu● Stuckius & other● prove at large, t Eusebius Eccl. Hist. l 5. c. ●●. from whence it was called PEACE it s●lf in the Primitive Church, and u Antiqu 〈◊〉 l 1. c 3. f. 〈◊〉 sent by Members of one distinct Church to an●ther as a token of Peace, and Christian communion) is now become the greatest Subject of Seism, Contention, Discord, and Persecution too: so as we may well take up that lamentation of ᵛ Stuckius, as well in relation to our own, as most Churches of Ch●istendom, Quam ver● dolendum e●● perditis hisce nostris temporibus atque moribu● sacrosa●ctum & salutare illud convivium, mutuae illiu● nostr● cum Christo pariter & nobiscum invicem Communionis Sacramentum tot & tantarum rixarum, contentionum, inimicitiarumque acerbussimarum inter Christianos, seminarium extitisse: by reason of human Inventions, Traditions, Ceremonies, Innovations superadded thereunto, by the pretended power and custom of the Church; which in matters of Divine Worship and this Sacrament, aught with St. Paul to deliver and prescribe nothing to the People x 1 Cor. 11.1.23 but what they received from the Lord; and to say with him, y Ephes. 5.1, 2. Be ye followers of me as I also am of Christ; and walk in love, as Christ also hath loved us, The best and only means to silence all Controversies, prevent all Schisms, and establish Unity and Unanimity in our Church; which God gran● we may all henceforth cordially z Phil. 34. 1● pursue. Amen. Tertulliani Apolog●ticus adversu● G●●tes. c. 24. Videte ne & hoc ad Irreligiositatis Elogium concurr●t, ●●imere Libertatem Religionis, & interdicere optionem Divinitatis, ut non lice●t mihi colere quem velim. N●m● se ab invito coli vellet, ne homo quidem. The first serious and sober Inquiry concerning Bowing at the name of JESUS. SECTION 1. Whether bowing at every Pronunciation of the name Jesus, be a Duty commanded, or Ceremony warranted by Philip. 2. v. 9, 10, 11? THe bowing of the Knee, head, and capping at every recital of the name of jesus, is grounded by all its patriots on the text aforesaid, (a) Phil. 2.9.10, 11. Wherefore, God also hath highly exalted him, and given him a name which is above every name; that at the name of jesus every knee should bow of things in heaven, and things in earth, and things under the earth: And that every tongue should confess; that jesus Christ is Lord, to (or in) the * Quia Domiminus jesus in gloria est Dei Patris: hoc est, in natura & gloria Deitatis, id est, e●usdem est gloriae & aequalitatis: Or, in aequalitate potestatis & natura divinitatis. So Prim●sius, Sedulius, Remigius, Haymo, with sundry others read and expound it. glory of God the Father. But this Text, if rightly read and understood gives no colour at all to this pretended Duty or Ceremony. To make this apparent, I shall fi●st clear the Text from a gross mistranslation of it, purposely made to countenance this Ceremony. First therefore, take notice, that the word (At) is ●oisted into the Text instead of (In,) the true translation and reading thereof being, ●hat In, not At, the name of I●sus every Knee should bow, etc. the Greek Original Text in all Copies and Greek Fathers is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all Latin, or Greek Fathers translated into Latin, with all Latin Translations whatsoever (except Beza and Castalio) all Latin Commentators, Expositors, whether Papists or Protestants (those only who follow Beza and Castalio their Translations excepted, being but three or four) render it, In nomine jesu, where ever they recite this Text, not Admetus, or Apud Nomen. True it is, that Beza and Castalio, and they only render it Ad nomen, that To (not At) the name of jesus every Knee should bow; But than they also interpret this Name to be nothing else, but Christ's Sovereign Power and Dominion, not his Name jesus. All others read it, In Nomine jesu: Neither is there any one Author, Expositor, or Translator extant, besides these and their few followers, that ●ead it Add Nome●, as all Scholars must acknowledge. The ancient Manuscript English translations, of which I have seen divers Copies, sorts; the several old printed English translations of Mr. William tindal, Mr. Miles Coverdale. Thomas Matthew; The Bishop's Bible set forth at first by Matthew Parker, Archbishop of Canterbury: since revised and published by the Bishops, Anno 1595. The Epistles and Gospels in Latin and English printed at Paris 1558 Erasmus his ancient English Paraphrase commanded to be had in all Churches by b Injunct. 61. Queen Elizabeth's Injunctions, and the Canons of 1571. Dr. Fulk, and Mr. Cartwright, in their answers to the Rhemish Testament, All of these render this Text In, not At the Name jesus, etc. So do all our ancient English Writers, who recite it, as Bishop Latimer, Bishop Hooper, Bishop Ridley, Bishop Alle●, Bishop Tonstall, Tho: Beacon, Tho: Palfryman, john Veron, Mr. Fox, Mr. Nowell, Lancelot Ridley, with a world of others; who read it, In the Name, etc. and the Common-prayer-books, both of King Edw. 6. Queen Elizabeth, King james, and King Charles, ratified by several Acts of Parliament, in the Epistle on the Sunday next before Easter, until the year 1629. all read it, In the Name of jesus; which Mr. john Cousins (a great Patriot of this Ceremonious bowing) well considering, and knowing it gave a fatal blow to this bowing at the Name of jesus, I know not by what Authority, caused the Common-prayer-books to be corrected, (in truth, corrupted, perverted) in this particular, changing In, into At the name; by means whereof, most, if not all our Common-prayer-books, printed ●ince the year 1629. render it, At the Name, whereas all before that year read it most truly, In the Name, according to the Original. I must confess that the English Geneva Bible, Anno 1570. (which * Conference at Hampton Court, p. 46. King james affirmed to be the worst Translation of all others, and was never read publicly in our Churches,) renders it, At the Name; which grew from the misenglishing of Mr. Beza his Ad Nomen, which, in truth signifies To, (not At) the Name, if duly Englished. Neither can our Bowers at the Name jesus take much advantage hence, if Mr. Beza be rightly translated, because they all confess, d Mr. Page his justification of Bowing at the name of jesus. that they do not bow to the Name but Person of Jesus, only at the recital of this Name. True it is, the last English translation (made by e See the Conference at Hampton Court. p. 45, 46. King james special appointment) reads it At the Name, contrary to the Book of Common-Prayer, and all former English translations approved by our Church. How this came to pass, I shall relate from credible * Dr. Bret, & others of note● Note this. information. When this new Translation of the Bible was fully finished by the Translatours, and presented to King james, he appointed Bishop Andrews to have the last perusal of it, who thereupon dealt with it, as Mr. Cousins since did with the Common-prayer-book, and turned the Translatours In, into At, without their privity or approbation; as making best for the Ceremony of Bowing at the name of jesus, which he had a little before (and since too) p●eached for in a f On Phil. 2.9, 10, 11. Court Sermon; by which means our last Translation now renders this Text, At the name, whereas the Translatours (according to the former English Editions) had truly rendered it In the name. Now, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aught to be translated, In, not Ad nomen, at, or to the name, is infallible. First, because it is so Englished in all g See Acts 3 6, & ●. 27, 29. c. 16.18 & 1 Cor. 5 4. Eph 5.20. 2 Thes. 3.6 In which places the Greek is the very same, as in this text, and Englished In the name of jesus. other texts of Scripture whatsoever, this phrase AT the name, being used in no place else but this throughout the Bible, nor yet in any English Author extant that I have seen or found, but In the name, only; Now why it should here alone be translated At (not In) the name, and in no other place, no reason can be given, unless it be purposely to support this Ceremony of bowing at the Name jesus, which else would fall to ground, which makes this Translation here the more suspicious. Secondly, At the name, is neither good English, nor good Sense; For, though we use In or At promiscuously, when they relate either to a time or place, a● In a time, or At a time; In such an hour or day; A● such a day or hour; In such a place, street, town, house; At such a place, street, town or house; yet we never use them so when In relates to God's, Christ's, King's, or any man's Name or Authority, there being no such English expression, as At the name, extant in any Author, W●●t, Warrant, or used in any Scripture-text, but this only. T●at this Expression is neither good English nor Sense, these instances will manifest; where the same Greek phrase and words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are used, Acts 3.6 Peter spoke thus to the Cripple, In the name of jesus Christ of Nazareth rise up and walk: should this Text be rendered, At the name of jesus rise up and walk, it would mar both the English and Sense too. Acts 9 27, 29. I● is recorded of St. Paul, that he spoke boldly I● the name of the Lord jesus; should we read it, He spoke boldly▪ ●t the name of the Lord jesus, it would be plain nonsense. Acts 16.12. Paul spoke thus to the Spirit in the Damsel possessed with the Spirit of Divination, I command thee In the name of jesus Christ to come out of h●r; turn this Text into At the Nam● of jesus I command thee to come out o● her, & you deprave it quite. So 1 Cor 5.4, 5. In the name of our Lord jesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord I●sus Christ to deliver such an one unto Satan; ●ender this, At the name of our Lord jesus Christ, etc. and you vitiate both the English and meaning, Ephes. 5.20. Giving thanks always for all things unto God and the Father In the name of the Lord jesus Christ; translate this Giving thanks, etc. At the name of the Lord jesus Christ, and you ma● the Sense and Text, 2 Thes. 3.6. We command you Brethren (saith the Apostle) In the name of our Lord jesus Christ, that ye withdraw yourselves from every broth●r that walketh disorderly; turn this In into At the Name, and all the sense is spoilt. So Math. 21.9. The multitude that went before our Saviour into jerusalem, cried, Bl●ssed is he that comes in the name of the Lord; transform this into, Blessed is he that cometh At the name of the Lord, and you deform it quite, john 14.13, 14. Whatsoever ye shall ask In my name, I will do it; read this, Whatsoever ye shall ask At my name, you spoil all the Text. Acts 10.48. And he commanded them to be baptised In the name of the Lord; render this He commanded them to be baptised At the name of the Lord, and it is pure Nonsense. In all these Texts the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sam● verbatim with that of Phil. 2. Mat. 28.19. Christ saith to his Disciples, Go ye therefore and teach all Nations, baptising them in the ●ame of the Father, of the Son, and of the Holy Ghost; translate this Baptising them At the name of the Father, of the Son, and of the Holy Ghost, you spoil both the English, sense, and Baptism too. There is nothing more common in Scripture than these phrases, used in hundreds of places, In the name of the Lord, In my name, and the like; * Or translate. Rest, H●pe, Trust, Rejoice, Delight, Glory, Stand ●ast IN t●e Lord. Faithful IN the Lord, speaking boldly IN the Lord; which die IN the Lord &c (used above 100 times in Scripture) Into rest, hope trust, rejoice, delight glo●y, stan● fast, faithful, speaking boldly, which die AT the Lord: Or Tit. 2.2. Sound in Faith i● Chari●y, in Pa●i●n●e, into so●nd at faith, at cha●ity, at patience, Or b●●sse, speak pray, etc. IN thy name; Into bless, speak pray AT thy na●e; & you quite destroy the sense, and English ●oo of all th●se sacred Precepts● Texts. Translate any of all these into At the name, and you pervert them quite. Turn but, I believe in God, to I believe at God; Our Father which art in heaven, to Our Father which art at heaven; Or the ordinary phrase of our Warrants, and of his Majesty's Officers, These are to require, or, I charge and require you in the Kings, or, in his Majesty's Name, into I charge and require you at the Kings, or, at his Majesty's name; Or our most common speech, Go to such a man in my name, to Go to him at my name, and you quite corrupt both the ●nglish and sense in each o● them: So that the Translators of this text of Philip. 2.10.11. That In the name of jesus (that is, In the virtue of the supreme Sovereign Power, Lordship, Godhead, Authority of Jesus Christ at the general day of Judgement, when all things, that is, All men, all Angels, Spirits, good and bad, in heaven, earth, hell, shall stand before hi● Person and tribunal, as their supreme Lord and Judge, as Isay 45.23. Rom. 14.9, 10, 11. Rev. 5.12, 13, 14 expound it) by changing it into Iesus● (that is, at the hearing or mentioning o● the name jesus in time of Divine service, as the Patriots of this Ceremony gloss it,) have marred both the English, and quite perverted the meaning of this sacred Text, only to maintain this Ceremony. It is evident then by all these concurrent parallel authorities, that the true translation of this Text is this, That In, (not At) the name of jesus every knee should bow (or be bowed, in the passive tense;) which will almost quite subvert the bowing at the name ●esus. ●or● the words being thus truly rendered, can never be properly expounded or strained to this sense. That in the name jesus, (to wit, at or in every naming of the word Jesus, or when ever the name Jesus is mentioned in the Church in time of Divine service of Sermons) every knee, or Head then present should bow; there being no One parallel text in Scripture, wherein the name of God or jesus, is or can properly be interpreted at the mentioning, or at or in the naming of God or jesus; But they must necessarily be expounded in this sense, In the name of God, or jesus, that is, In the supreme Power, Majesty, Sovereignty, Authority of God, or the Lord jesus: In the name, being oftentimes used for, In the Sovereign Power and Authority of God, of jesus, or Christ only; not for the bare names God, jesus, or Christ, as Mat. 28 19 Acts 3.6. & 16, 18. 1 Cor. 5.4, 5. 2 Thess. 3.16. Mat. 7.22. Mar. 9.38. ●uc. 10.17. Mar. 16.17, 18. See also 1 Sam. 17 45. Psal. 8.1. Psal. 10.1, 5. Psal. 33.21. Psal. 44.5. Psal. 48 10. Psal. 54.1. Psal. 89.24. Psal. 118.10, 11, 12. Psal. 124.8. Prov. 18.10. Esay 50.10. & 64. ●. all to the same purpose. Thus all Justices, Judges, Officers in their Warrants use the word Name, when they w●ite, These are to will and require you in the King's Name, (that is, In or by virtue of his royal authority, not of any Christian name or Surname of his) to do thus and thu●. The true translation of this text being thus cleared, (which I hope to see accordingly amended in all our New printed Bibles and Common-Prayer Books, by rechanging At, into In the Name, by public authority and command from the King or Parliament in case the Bishops neglect it) and the meaning thereof in part discovered, I shall next examine the true genuine sense o● the words. For the full understanding whereof so far forth only as respects this Ceremony of bowing at the name Jesus) these 4▪ things are to be inquired, 4. Quaeres. 1. What is meant by the name above every name, which God gave to Christ after his exaltation into heaven, in which every knee must bow? and what that name is? 2ly. What is here m●ant by bo●ing of every knee? 3ly. What, by things in Heaven, Earth, and under the Earth? 4ly. When, and where this bowing of every knee shall be? 1. Quaere. For the first: Most Expositors generally accord, that this Name above every name which God gave to Christ, is nothing else but his supreme Power and jurisdiction, or his inherent real Sovereign Lordship, as he is both God and Man, over all things and creatures whatsoever; or, which is all one, his real title Lord, (given him above 50 times in the New Testament in direct terms) or Lord of all things, coupled with his actual fruition of his suprem● Lordship. That this, and nought else is in truth the name intended in this text, is most perspicuous, not only by the forequoted Scriptures, where name is used for Sovereignty, Power, Authority, but also by direct texts; as Ephes. 1.19, 20, 21, 22. According to the working of his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in heavenly places, far above all principality, power, and might, and dominion, and every Name that is named, not only in this world, but also in that which is to come, and hath put all things under his ●eet, and gave him to be head over All things to his Church. Here, the Apostle useth Name, for principality, power, dominion, or Lordship; and makes the name above all name, given to Christ at his Exaltation, nothing else but his supreme Lordship over all things; which Christ himself acknowledgeth, Mat. 28.18 where he tells his Disciples after his Resurrection, All power is given unto me in heaven and earth. St. Peter in his Sermon Acts 2.32, to 36. after he had spoken of the Passion of Christ, concludes thus of his Resurrection and Dominion; This jesus hath God raised up, etc. for, David is not ascended into the heavens, but saith himself, The Lord said unto my Lord, Sat thou on my right hand, until I make thine enemies thy footstool; Therefore, let all the house of Israel know, that God hath made the same jesus whom ye have crucified, both LORD and Christ The making of Christ (then) after his Resurrection as God and Man, Lord over all, was the name above every name, which God, then, gave to Christ, who is Lord of all, as the same Apostle Peter affirms in his Sermon to Cornelius, Act. 10.36. Yea Lord over all; Rom. 10.9.12. and King of Kings and Lord of Lords, 1 Tim. 6.15. Rev. 17.14. chap. 19.16. That observable text Rom. 14 6, to 13. will make this most clear, He that regardeth the day regardeth it unto the Lord, and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord; for, he giveth God thanks; and he that eateth not, to the Lord he eateth not and giveth God thanks; for none of us liveth to himself, or dieth to himself; for whether we live, we live unto the Lord, or wh●ther we die, we die unto the Lord Whether therefore, we live or die, we are the Lords. For, to this end Christ both died and rose and revived (mark this well) that he might be Lord both of Quick and Dead. But, why dost thou judge thy Brother? or why dost thou set at nought thy Brother? we must all stand before the judgement s●at of Christ; for, it is written, as I live, saith the * Not jesus. Lord, every knee shall bow to me and every tongue shall confess to God. So then every one of us shall give an account of himself to God. Here the Apostle expressly resolves, that the Name given to Christ by God his Father, after his Resurrection, was nothing else, but Lord, yea Lord both of quick and dead; And that this bowing of every knee prophesied by Isay c. 45, 23. and alluded unto in Phil. 2.10, 11. is nothing else but the Appearance, Submission and Subjection of all men & Angels to him, as their supreme Lord, when they shall stand before his Tribunal, in the day of judgement; not any bowing of the Knee, or stirring of the Cap unto him, when his Name jesus is mentioned in the Church, where the greatest part of men never yet appeared, nor resorted unto in any age. If all these direct parallel Scriptures be not sufficient or satisfactory enough to prove & evidence this hi● Name Lord, or his Sovereign Dominion over all Creatures, as God equal with his Father, to be the Name above every Name, in which all Knees must bow, the text itself unanswerably resolves it. For, that Name above every Name, in which all Knees must bow, is that Name only which every tongue must confess; the text itself assuring us so much, and coupling the bowing of the knee, and confession of the tongue both together. But the Name which every tongue shall confess, is this, That jesus Christ is LORD, Phil. 2.11. Therefore Lord must be that Name above every Name, in which every knee must bow. This is the Name by which all persons, Good and Bad, Pagans and Christians, jews and Gentiles, all Angels and Devils shall call Christ at the last day of Judgement, the only time when this Scripture shall be actually fulfilled. Which day, as it is * Acts 2.20. 1 Thess. 5 2. 2 Pet 3.10 Rev. 1.18. & chap. 5.14. often called, The day of the Lord, and Christ coming to Judgement, the coming of the Lord; and He (with reference to this day) the Lord: So himself expressly saith, that Good and Bad shall then jointly confess him to be, & call him Lord, witness Mat. 7.21, 22. & 15.11. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, etc. Many will say to me in that day, (to wit, the day of Judgement) Lord, have we not prophesied in thy Name? etc. But most full and express is that of Mat. 25.35, to 45. When the Son of man shall come in his glory, and all his Holy Angels with him, then shall he sit upon the Throne of his glory, and before him shall be gathered all Nations, and he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats. And he shall set the Sheep on his right hand, and the Goats on his jest; Then shall the King say unto them on his right hand, Come ye blessed of my Father, etc. Then shall the righteous answer him, saying, LORD▪ when saw we thee an hungered, and fed thee, etc. (Here we have all the Sheep, that is, all righteous men at the day of Judgement, jointly calling Christ LORD, whiles they stand before his Tribunal receiving a sentence of absolution, and a Heavenly Kingdom.) Then shall he say to them also on the left hand, Depart from me ye cursed into everlasting fire, etc. Then shall they also say unto him, LORD, when saw we thee an hungered, etc. Here we have all the Goats, that i●, all wicked men whosoever, at the day of Judgement, jointly calling Christ LORD, to the glory of God the Father; Therefore this name LORD, being unquestionably the name above every name, which every tongue shall then jointly confess, must be the name above every name, in which every knee must bow, as these scriptures prove pas● all contradiction. To clear this up yet more fully by other Texts, consider that memorable place of jude 14, 15. And Enoch also the seventh from Adam, prophesyeth of these saying▪ Behold the Lord cometh with ten thousand of his Saints, to execute judgement upon all, (in the general day of Judgement) and to convince all that are ungodly among them of their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. Then compare it with Psal. 96. & 98. which thus prophesy of Christ's Kingdom, and coming to judge the world under this very Title of LORD, repeated no less th●n 16. times. O sing unto the LORD a new Song, sing unto the LORD all the earth: Sing unto the LORD, etc. For the LORD is great, and greatly to be feared, he is to be feared above all Gods. F●r all the Gods of the Nations are idols, but the LORD mad● the heavens; Honour and Majesty are before him, strength and beauty are in his Sanctuary. Give unto the LORD (O ye kindreds of the people) give unto the LORD glory and strength; Give unto the LORD the glory due unto his name, etc. O worship the LORD in the beauty of holiness, fear before him all the earth. Say among the Heathen, that the LORD reigneth, he shall judge the people righteously, etc. Make a joyful noise before the LORD the King; Let the heavens rejoice, etc. before the LORD, for ●e cometh to judge the Earth: he shall judge the world * See Isay 11.4. with righteousness, and the people with his truth. So Psal. 7, 8. The LORD shall judge the people, judge me O LORD according to my righteousness. Psal 110.1.6. The LORD said unto my LORD, sit thou at my right hand until I make thine enemies thy footstool, etc. The LORD at thy right hand shall strike through Kings in the day of his wrath; he shall judge among the Heathen. Psal. 135.13, 14. Thy name O LORD endureth for ever, thy memorial O LORD to all Generations, for the LORD will judge his people Isay 3.13.14 The LORD will stand up to judge the people; the LORD will enter into judgement with the ancients of his people. Peruse joel 3.13. to 18. Mich. 4.2. to 8. where Ch●ist in relation to judging all Nations and People, is frequently styled LORD by way of prophecy, before his incarnation or resurrection, and compare th●se Scriptures with others in the New Testament after his resurrection; as 2 Tim. 4.1. I charge thee before God, and the LORD jesus Christ who shall judge the quick and the dead, at his appearing and his kingdom: 2 Thess. 1.7, 8, 9, 10. When the LORD jesus shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and ●bey not the Gospel of our LORD jesus Christ; who shall be punished with everlasting destruction from the presence o● the LORD, and from the glory of his power, when he shall come to be glorified in his Saints. etc. Rev. 4.8.11. Holy, holy, holy LORD God almighty, which was, and is, and is to come. (to wit, to Judgement) Thou art worthy O LORD to receive glory, honour and power, for thou hast created all things, and for thy pleasure they were and are created. Rev. 19.1, 2. Salvation, and honour and power be unto the LORD our God, for true and righteous are his judgements. 1 Tress. 4.15, etc. We who are alive & remain unto the coming of the LORD shall not prevent them which are asl●ep; For the LORD himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first; Then we which are alive and remain shall be caught up together with them in the clouds, to meet the LORD in the air, and so shall we ever be with the LORD 2 Thess. 2.1. Now we beseech you brethren by the coming of the LORD Iesus● C●rist, and by our gathering together unto him. Jam. 5.7, 8, 9 Be patient therefore, Brethren, unto the coming of the LORD, etc. For the coming of the LORD draweth nigh Behold the judge standeth before the door. Heb. 10.30. Vengeance belongeth unto me, I will recompense it, saith the LORD; the LORD shall judge his people. Act. 17.31. He hath appointed a day in the which he will judge the world in righteousness, by that man (the LORD forementioned) whom he hath ordained, whereof he hath given assurance, in that he hath raised him from the dead. All these united to the preceding texts, and 1 Cor. 8 6. But to us there is but ONE LORD, jesus Christ, by whom are all things, and we by him, will abundantly evidence that name of Christ above every name, in which every knee shall bow, and which every tongue shall confess, in the day of Judgement at Christ's second coming, to be this Name LORD, or his Divine Sovereign Power and Dominion, not his name jesus. True it is, that some * See p 1. and others hereafter cited. Interpreters (especially those Fathers who writ against the Arrians) assert, that the name above every name in this text, is the name of GOD, interpreting, he gave him a name above every name, in this manner; He made and manifested him by his Resurrection to be God, as well as man. But thi●, though a real truth in itself, yet in the strict literal sense, as I take it, cannot be the name, because Christ was God from all Eternity; and both God and man, from his womb, not resurrection, and his Human nature cannot be properly call●d God, nor honoured with that name, but as conjoined with his Divine in one person. Now the name which this text speaks of, was a name principally given to him in respect of his Humane nature, which alone was humbled and highly exalted, not his Divine, it being uncapable of Humiliation or Exaltation; and that not from Eternity, but from the time of his Resurrection, as the words (wherefore God hath highly exalted him, & given him a name above every name &c) import. God therefore cannot properly be this name, but rather Lord, which suits with both hi● nature●, he being supreme Lord and Judge of all, both as he is God and man, and made so especially from the time of his Resurrection and Ascension into Heaven, and his * Ps. 110.1, 2. Mat 22.44. Mark 12 36▪ Luck 20 42. Acts 2.34. 1 Cor. 15.25. Hebr. 1.13. Session at his Father's ●wn right hand, until his Enemies be made his Footstool, as the forecited and subsequent Scriptures evidence. Other Fathers and Expositors interpret this name to be his ‖ Ut filius Dei vocaretur, &c Theodoret, Remigius, Haymo, and others. name of the natural begotten Son of God; a name above all names given to Men or Angels, Heb. 1.4, 5. Now Christ being mightily declared to be the Son of God, by hi● Resurrection from the dead, Rom. 1.4. and this name being more excellent than any of Men or Angels; Some probably from thence infer, the Son of God, to be this name, he being so in regard of both natures. But this, though a truth, cannot so properly (as some conceive) be the name here intended, it being given to Christ from all Eternity, john 1.12 compared with Heb 1.4, 5, 10. And likewise declaratively given to him at his Baptism, when there came a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased, Mat. 3▪ 17. not after his Resurrection, as the name this text doth speak of, was: This name than is rather Lord, o● that Sovereign Lordship, Dominion, Kingdom, which the Son of God, in respect of his Human● nature, obtained by his Resurrection, and the advancing of it to sit down on the right hand of the Majesty on high, as supreme Lord and heir of all things, Heb. 1.2, 3, 8, 13. Col. 1.15, 16, 17, 18. Some 5 or 6 Ancients only there are of many hundreds, who directly (not secondarily, or by way of allusion only, as others do) make the name jesus, the name above every name in this text; their reason is, because the words are, that In the name of jesus every knee shall bow. But this is a senseless reason, for the words are not, that In the individual name Jesus every knee should bow, which in truth had been a particular designation of it to have been the name; but, that In the name OF jesus (as all translate it) every knee should bow, which words OF jesus, are a designation only of his Person, not of this his name. Now Jesus hath many names in Scripture, as Emanuel, Son of God, Christ, Messias, Lord, Lamb of God, King of Kings, Lord of Lords, Mediator, Head of the Church, Saviour, God, and the like, every one of which is the name of jesus, representing the person of Jesus to us, though they are not the word nor name, Iesu●; so that these words resolve not Jesus to be the name above every name, in which every knee should bow, but rather sends us to inquire what name of Jesus it is, in which all knees must bow? Now, that the name Jesus cannot be the name intended in this text, is undeniable, for these th●ee reasons. First, Because a Mat. 1.21, 25. Luke 1.21, & chap 2 21. this name was given to our Saviour by the Angel, before he was conceived in the womb, and was imposed on him at his Circumcision, by those who Circumcised him; whereas the name above every name in this text of the Philippians, was given to Christ after his Passion, Resurrection, and Ascension, Phil. 2.9.10. Secondly, Because Every knee of things in Heaven, Earth, and under the Earth, must bow in this name intended in this text; but this they cannot do in the name jesus; for jesus is & signifieth nothing else but b Mat. 1.21. a Saviour, and Christ being c He●. 2.26. 2 Pe●. 2.4, 5, 6, 9 jude 6 7. Mark 5 7. Mat. 8.29. Mat 25.41. to the end. no Saviour at all to Angels, Devils, or Damned persons, it is not possible that they should bow unto him as to their jesus, or Saviour. Now, though he be no Jesus, nor Saviour to any such as these, yet he is their Sovereign Lord and judge, he being the Lord, the judge of all Angels, Devils, and Damned Reprobates, as well as of the Elect, to whom alone he is a Saviour, ● Jesus, and they d See p. 9, 10, 11, 12. all shall both call him their Lord, and submit unto him and his final judgement, as their Lord at the last day. Seeing therefore every knee of things in Heaven, Earth, and under the Earth, cannot bow to Christ as their Jesus, because he is not a Jesus, or Saviour to them all, but only as to their Lord, to whom they must, shall, and will all individually and jointly submit, he being equally a Lord to all; and since every tongue shall confess, not that Christ is their jesus, but that jesus Christ is their Lord to the glory of God the Father; the name jesus cannot, the name Lord only must be the name above every name, here meant, in which every knee shall bow. Thirdly, Because the name, in which every knee must bow, must be and is a name above every name, as the text witnesseth: But this name Jesus is not a name above every name, it being the a Mat. 1.21.25 Lu. 1.31. c. 2.21. name of his humiliation, imposed on his humane Person only, at his Circumcision, not at his Exaltation after his Passion; a name which gives him Dominion over his redeemed people only, not over Angels, Devils or damned persons, to whom he is not a Saviour; a name rather of love, grace, mercy, then of Sovereign Dominion and Power; Therefore it cannot be the name above every name to which all knees must and shall bow, mentioned in this text, but his name Lord alone, coupled with his Sovereign, Divine power and Dominion over All Angels, Devils, Men and Creatures whatsoever. From all which I argue thus. If the name above every name, in which every knee must bow, be not the name Jesus, but Lord, and the supreme Lordship, power and Dominion of Christ over all: then there is no ground nor colour in this text for any bowing, cringing, or capping at the naming of Jesus, when ever recited in the Church or elsewhere. But, the name above every name, in which every knee must bow, mentioned in this text, is not the name Jesus, but Lord, and the supreme Lordship, Power and Dominion of Christ over all; as I have undeniably manifested, it being that name which every tongue shall confess, and call Christ by in the great Judgement day. Therefore, there is no ground nor colour in this text, for any bowing, cringing or capping at the naming of Jesus, when ever recited in the Church or elsewhere. Having thus found out the Name in the text, 2 Quaere. I come now to examine, What is meant by the bowing of every knee in this Scripture? Thi● phrase of bowing the knee, hath 4. significations in sacred Writ. First, it is used for a 1 Kings 11.18. Rom. 11.4. Eph. 3.14 1● adoration, when it is referred either to God, Images or Idols. Secondly, for b Gen. 41.43. Mat 27.29. Mat. 10. 17● 2 Kings 1.13. Veneration or civil reverence, when it is attributed to men, as to Kings, Magistrates, Masters, Parents and others, whom we usually reverence with bowing the knee. Thirdly, For * See Ambr●se, Haymo, and others in Ephes. 3.14, 15. Prayer itself, usually made to God, with c 2 Chron. 6, 13. 1 Kings 8.54. D●n. 6.10. Lu. ●2 41. Acts 7.60. c. 9.40. c. 20 36. c. 21.5 Ez●. 9.5. bended knees, as Ephes. 3.14, 15. Fourthly, for Subjection only; which is commonly expressed among men by the outward gesture of bowing the knee. Thus it is used, Esay 45.23. Rome 14 11. and in this text of the Philippians, as all Expositors old and new accord, who thus interpret these words: That, In the name of jesus every knee should bow, that is, That all creatures, in heaven, earth and hell should submit and subject themselves to Christ jesus as to their Sovereign Lord, King, judge: good men and Angels willingly; Devils and wicked men, even * Gen. 3.15. Mar. 2.27. Lu. 19.14.27. 2 These. 1.8. Act● 7.39. Rom. 2.8. 1 Pet. 4.17. Psal 110.1, 2.3. jer. 3.13.23. against their wills: And that this is the true meaning of the words, will appear, 1. By these texts Psal. 8.6, 7, 8. Psal. 103.19. Psal. 110.1, 2. 1 Cor. 15.24, 25. Eph. 1.20, 21, 22. (a most full text) Rom. 14.8, 9, 10, 11, 12. Acts 2.33, 34 35, 36. Heb. 1.8, 9, 13. Revel. 5.8.12, 13, 14. Secondly, because this bowing of the knee is attributed to Angels in heaven and Devils in hell, which have no knees to bow as men have; therefore it cannot be construed of any literal bowing of the knee, which Angels and Spirits cannot yield, but of a bowing of subjection, which good and bad Angels can & do render to Christ as their Lord as well as men. 3ly, Because if this should be taken literally, most of the Patriots of this Ceremony of bowing, would be in very ill case. For, the text requiring the bowing of every knee, their putting oft their hats, caps, inclining their heads or bodies, or bowing only of one of their knees, could be no fulfilling of this literal bowing of every knee in the text, in their meaning, unless they can prove their heads, hats, caps, or upper parts of their bodies, to be their knees, or one leg, knee to be Both, or every of their knees: Their practice therefore of capping at the name Jesus, of inclining their heads and upper parts without bowing their knees, to testify (as they say) their subjection to Christ, is a plain confession, that this bowing in the text is nothing else, but the subjection of all creatures to him, as their LORD. Hence therefore I argue thus. If the bowing of every knee in the name of Jesus be nothing else but the joint subjection of all Angels, Men and Devils to Christ, as to their Supreme Lord, not any actual bowing of the knee when his name Jesus only is mentioned in the Church; then this text neither commands nor warrants any bowing of the knee, head, or body, (much less any stirring of the hat, or vailing of the bonnet) at the naming of Jesus in the Church. But the bowing of every knee in the name of Jesus mentioned in this text, is nothing else, but * Flectitur ei omne genu, dum omnis creatura subjicitur ei. Flectere sanè genu non est carnaliter accipiendum, etc. Nam quae genua in Spiritibus esse creduntur? Sed genu flectere Subjecta esse ●ucta & cultui Dei obedire declarat Origen in Rome l. 9 c. ●4. Tom. 3. f. 214. Vt in nomine jesu omne genu flectatur, etc. id est, ut omnia genera hominum, creatur●rum, angelorum, virtutum, Daemonum & animarum quae in inferno habitant SUBjECTA SINT EI, & ejus judicio, metui & imperio observi●ent: Ambrose, Theodoret, Ch●ysostom, Primasius, Sedulius, Remigius, Beda, Rabanus Mau●us, Haymo. Theophylact, Oecumenius, Anselmus in Phil. 2.9, 10, 11. Rom. 14. & Cyrillus Alexandrinus lib▪ 4 in Isay c. 45. Oratio 3. the joint Subjection of all Angels, Men and Devils to Christ, as to their Supreme Lord, (as all acknowledge not any actual bending of the knee, when his name Jesus is mentioned in the Church. Therefore, this text neither commands nor warrants any bowing of the knee, head or body, much less any stirring of the hat, or vailing the bonnet, at the name of Jesus in the Church. Proc●ed we next to inquire, 3. Quaere. What is meant by things in heaven, things in earth, and things under the earth? All Expositors accord, that by things in heaven; is meant all the blessed Angels and Saints reigning with Chri●t in heaven▪ By things on earth, all creature● upon earth, especially m●n and women, whether good or bad. By things under the earth, Devil● and damned soul● in hell; and if we believe some Popish Authors, the souls likewise in Purgatory: which Purgatory, I doubt, will prove either no * See Peter M●ulins Water● of Siloe. Bp Usher of Limbus ●atrū. place at all, or hell itself, because it is under the earth, as hell (they say) is, and in the very confines of hell, by their own confession; and in many of their ancientest * Horae beata Mariae, secundum usum Rhoan. Hours, Missals, Histories▪ expressly styled He●●, ab inferno libera nos Domine, etc. Well then, this being the meaning, and these the bowers in the name of Jesu●, I would gladly learn from any Patrons of thi● Ceremony, with what shadow of reason they can affirm▪ that by bowing of every knee in the name of jesus in thi● text, is meant, the bowing of the knee, head, or body at every mentioning of the name Jesus in time of Divine service? Is there, I pray, any Divine service, Chapter, Gospel, Liturgy, Collect, Homily, Sermon read, chanted, preached, or any religious mention of th● name of Jesus in hell, among Devil● and damned Spirits? yet their knee● are enjoined and aught to bow, in the name of Jesus, at well as Saints and Angels in heaven or men in earth. Certain (I dare say) it is, there is no Divine Service, Prayer, Reading of Gospels, Collects, Homilies, Preaching, or sacred mention of the name of jesus, in hell, but only by way of cursing or execration; Yea, as certain it is, that Christ's salvation, redemption extend not at all to Angels, much less to Devils: as Hebr. 2.14▪ 16, 17. 2 Pe●. 2.4. jud. 6. Mat. 25▪ 41. resolve; nor ye● to the damned in hell; yet his Sovereign Lordship and Power do. The Devils and damned Souls do not▪ cannot bow to Christ as to their Jesus or Saviour, yes they both do and must of necessity bow and submit to his Royal Sceptre, Sovereignty, Power, as their * Luke 10.17. Lord even the Devils are subject to us through thy name. LORD. The bowing therefore of the Knee at the naming of jesus, especially in time of Divine service, being not to be found or imagined amongst Devils or Reprobates in Hell, cannot possibly be intended the bowing in the name of Jesus mentioned in this Text, which extends to those in Hell itself, but only this bowing of Subjection, which they * Mat 10.1. Mar. 5.10, 11, 12. c. 6.7. Lu. 4.35, 36. c. 10.17, 20. yield unto him as their LORD. Again, every knee of things in earth, is to bow in the name of jesus; If we take this generally for all Creatures upon earth, animate, or inanimate, many of them want Knees to bow, yea Ears to hear; most of them understanding to apprehend the name of jesus, or distinguish this name of his from others, or to be instructed in this duty of bowing the Knee, when ever they hear the Lord Jesus named. If we understand this generally of all men on earth, Alast, the greatest part of men in the world, since the Creation till this present, neither knew the Person, Gospel, nor ever heard of the name of jesus; they never had, nor shall have here on earth any Divine service, reading or preaching of the Gospel, Collects, Homilies, wherein the name jesus was or shall be mentione●; how then can they observe or perform this duty of bowing at the recital of the name of jesus, in time of Divine Service, Sacraments, or elsewhere? yet notwithstanding every of their Knees shall and must bow in the name of jesus; they * Psal. 2. & 96. & 28. & 110. Heb. 1. & 2. Col. 1.15, 16, 17, 18. Eph. 1.20.21, 22. being all now actually put in subjection under his feet as their LORD, his Kingdom ruleth over them all, his Sceptre now swayeth them though they know it not, and will not voluntarily submit thereto, and he shall judge them all at last. This bowing therefore must be a bowing of Subjection, which every knee of things in earth doth, may, shall and must yield to Christ's Divine Sovereign Power, Dominion, Lordship, not any bowing or capping at the recital of his name jesus, in which, at which, to which they neither do, nor yet actually can, shall or will bow their Knee●; I am certain, not in time of Divine Service, or Sermons, which they want. Finally, this bowing of the Knee in the name of jesus, is attributed to things in Heaven, which have no real corporal knees to bow, nor the name of jesus to bow at, but jesus himself their Sovereign Lord and King immediately to contemplate and adore, to whom they with all cheerfulness subject themselves, both as to their Redeemer and Sovereign Lord too; Witness Rev. 5.11, 12, 13, 14. forecited. Yet who can prove or dare affirm, that these actually bow their Knees at every naming of his name jesus? This bowing therefore being applied to every knee of things in Heaven, Earth, and under the Earth, both severally and jointly, and yet neither of them actually performing this Ceremonious bowing of the Knee at the name of jesus, either jointly or separately in the Church, in time of Divine Service, Sermons or Sacraments, though all of them jointly or severally do, will, shall, must subject themselves to Christ, as their Supreme Lord, either with or against their wills; This bowing in the Text must necessarily be acknowledged, to be only a bowing of Subjection, which all Creatures both for the present do, and chief at the day of judgement shall yield to Christ as their Lord, & judge both of quick and dead; No● a bare bowing at every recital of his name jesus, which none in heaven, none in hell, yea very few on earth (and most of those either out of ignorance, mistake, superstition, or blind devotion) yield unto him. From hence therefore I thus dispute, That bowing of the knee in the name of Jesus which every knee of things in Heaven, Earth, and under the Earth, doth not, cannot, shall not either jointly, severally, or actually use; cannot be the bowing mentioned or intended in this text. But the bowing of the knee at the sound of the name of Jesus, (especially in time of Divine service, to which the Patriots thereof principally restrain it) is such a bowing, which every knee of things in Heaven, Earth, and under the Earth, doth not, cannot, shall not actually use, either jointly or severally. Therefore it cannot be the bowing intended (nor yet a duty, ceremony prescribed or warranted) by thi● text, b●t the bowing of subjection only. 4. Q●aere. I now proceed to the last thing to be inquired of, to wit, When & wh●re this bowing shall be? Certainly it shall be, not now or here in the Church, but hereafter before the Tribunal of Christ, when he shall come to judge both quick and dead. To make this apparent, we must consider that this text (as all generally expound it, and * In h●s ●ust●●ication of ●●wing at the n●me ●f jesus. ● 2.3.4, etc. Mr. Page himself acknowledgeth in direct terms) is not a precept, enjoining any actual bowing of the knee to us for the present, but only a prophecy or prediction of a universal bowing of every knee of things in Heaven, Earth, and under the Earth, especially at the great day of judgement, when they shall * 2 Co●. 5.8.10.11. all appear before Christ's judgement seat. This is clear by Isaiah 45.23. of which this text is but a rehearsal. I have sworn by myself, the word i● gone out of my mouth in righteousness, and shall not return; T●at unto me (not at, or to my name Jesus) every knee shall bow, every tongue shall swear. This text of Isaiah is a direct prophecy of a bowing of every knee, and a confession of every tongue that should be hereafter made to the very person of Christ, to which this of Philippians relates, as our own Bibles, with all Expositors (who refer these texts one to another, as parallels) accord. But, (then) when or where shall this prophecy de futuro, be fulfilled? St. Paul, and the spirit of God, by him resolve this doubt expressly, That it shall be in the general day of judgement, when we shall all stand before Christ's Tribunal. Rom. 14 9, 10, 11, 12. For to this end Christ both diede and rose and revived, that he might be LORD both of the dead and living. But why dost thou judge thy Brother? or why dost thou set at nought thy Brother? we shall all stand before the judgement seat of Christ (But some might demand, by what Scripture prove you this? why, by this very prophecy of Isaiah saith he; For it is written, * Isaiah 45. 23● As I live saith the LORD, (not Jesus) every knee shall bow to me, and every tongue shall confess to God; So (then) every one of us must give an account of himself to God. The Apostle therefore referring this text, this bowing to the very day of Judgement, for the time; to Christ's own Person, before his Tribunal, for the place; and reciting this prophecy as an infallible Argument and Prediction to prove, that we shall all hereafter appear before the judgement seat of Christ; it is an undeniable evidence, that this bowing of every knee, and confession of every tongue, of things in Heaven Earth, and under the ●arth, in the Philippians, referring to this prophecy of Isaiah, by Paul's own resolution, is principally, if not only meant of a bowing of Subjection to ●hrist himself as their Lord & judge, b●fore his Tribunal at the general judgement, not of any bowing or capping at the recital of his name jesus, now or here in the Church. To make this yet more perspicuous, consider I pray you, that bo●h in Isaiah 45.23. Rom. 14.11. and Phil. 2.10, 11. The bowing of every kn●e, and confession of every tongue, ●re coupled together as joint contemporary concurrent Acts; So that every knee of things in Heaven, Earth, and under the Earth, shall bow in the name of jesus, at that time when, and in that place where, every ●ongue shall confess, ●hat jesus Ch●ist is LORD. But when and whe●e shall every tongue confess that I●su● Christ is LORD? Christ himself expressly resolves it, * See Luke 13.35. Mat. 7.22, 23. that it shall be in the grea● day of judgement, before his Tribunal ●nd Person: and most fully, Mat. 25.31, 32, 33, 34, 35, 36, etc. that it shall b●, when the Son of man shall come in his glory, and all his holy Angels with him, when he shall sit on the throne of his glory, ●nd all Nations shall be gathered before him; when he shall severe the righteous from ●he wicked, the sheep from the goats, se●ting one of them on his right hand, the other on his left; when he● shall pronounce, Come ye blessed, etc. to the one, Go ye cursed to the other.. For the● all the sheep on his right hand shall jointly call him LORD, vers. 37. LORD, when saw we thee an hungered; and all the goats on his left hand shall jointly do the like, vers. 44. LORD, when saw we thee an hungered; yea all his holy Angels who shall then attend him, v. 31. Mat. 16 27. 2 Thess. 1.7. and actually call him their Lord too, by their attendance on him) shall then no doubt acknowledge and confess him to be the Lord, a● they did at his * Luke 2.10, 11. Na●vi●y: Unto you this day is born in the City of David, a Saviour, which is Christ the LORD, as is intimated to us Psal. 103.19.20, 21. and directly affirmed Act. 1●. 17. Heb 1.6, 7, 8. Yea, no doubt the Devils (whose LORD he is, Mat. 4.7.10 c. 8.29, 31. c. 10.1. Mark 1.34. Luke 8.2. c. 10.17.20. c. 4.36. being reserved in chains of darkness to the judgement of the great day, jude 6. 2 Pet. 2.4.) shall then in deed●, if not in word●, confess● that jesus Christ is LORD, as well as the greatest and most damned Reprobates. This therefore being the time when, the place where every t●ngue shall confess that jesus Christ is LORD, must certainly be the time, the place, when and where every knee shall bow in the name of Jesus. Thi● will ●urther appear by the 2 Cor. 5.8, 9, 10, 11. We are willing rather to be absent in the body, and to be present wi●h the LORD: wherefore we labour, that whether present or absent, we may be accepted of him: For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or evil: Knowing therefore the terror of the LORD, we persuade men. For the Son of man shall come in the * Mat. 19.28. Mark 13.26, 27. Luke 21.27. Glory of the Father, (which every tongue shall then contesse, Phil. 2.11.) and then shall be rewarded every man according to his works. Mat. 24.30 Then shall all the Tribes of the Earth mourn, and they shall see the Son of man coming in the Clouds of Heaven, with Majesty and great Glory: And he shall send his Angels with the great sound of a Trumpet, etc. Watch therefore, for ye know not what hour your Lord both come, etc. Blessed is that Servant whom his Lord when he cometh shall find so doing, etc. The Lord of that Servant shall come in a ●ay when he looketh not for him, and in an hour that he is not ●ware of, and shall cut him in sunder, etc. there shall be weeping and gnashing of teeth. And Rev. 4.10, 11. chap. 5.11, 12, 13, 14. & chap. 7.9, 10, 11, 12. The 24. Elders ●all down before him that sat on the Throne, and worship him ●hat liveth for ever and ever, and cast their Crowns before ●he Throne, (here is the bowing of their knees) saying, Thou art worthy O LORD (not O Jesus) to receive glory, honour, and power, for thou hast created all things, and for thy pleasure they are and were created; (here is the confession of their tongues in direct terms, that Jesus Christ is LORD.) And I beheld, and I heard the voice of many Angels round about the Throne, and the Beasts, and the Elders, and the number of them was ten thousand times ten thousand, and thousand of thousands, saying with a loud voice, worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; (here we have all the Angels jointly bowing their knees round about Christ's Throne of Judgement, and confessing with their tongues▪ that he was worthy to receive power, and honour, and strength, the same in effect with that in Phil. 2.11. that jesus Christ is LORD; now mark what follows.) And every Creature which is in Heaven, (here are things in Heaven) and on the Ear●●, (here are things on Earth) and under the Earth, (and here are things under the Earth, agreeing verbatim with this of Phil. 2.) and all that are in them heard I saying; Blessing, honour, glory, and power be unto him that sets upon the throne, and unto the Lamb, for ever and ever; (here is the confession of every tongue, that jesus Christ is LORD) and the 4. Beasts said Amen. And the 24. Elders fell down and worshipped him that liveth for ever and ever: (here is the bowing of the knee, both of them before the Tribunal of Christ, at the last day) Af●er this I beheld, and l●e a great multitude, which no man could number, of all Nations, Kindred's, and people, and tongues, stood before the Throne, and before the Lamb, clothed with white Robes, and Palms in th●ir hands, and cried with a loud voice, saying, Salvation ●o our God, which sitteth upon the Throne, and unto the Lamb: (here we have all tongue● confessing that Jesus Christ is Lord, to & in the glory of God the Father) And All ●he Angels stood round about the Throne, and about the Elders, and about the 4. Beasts, and fell before the Throne on their faces, and worshipped God, saying, Amen; blessing, ●nd glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever, Amen. Add hereunto Rev. 20.12, 13. And I saw the dead, small and great, stand before God, and the Books we●e opened, and the dead were judged out of those things which were written in the Books, according to their works. And the Sea gave up the dead which were in it, and death and Hell, (or the Grave) delivered up the dead which were in them, and they were judged every man according to their work●; And death and Hell were cast into the lake of fire. Here are both the bowing of every knee, and confession of every tongue of things in Heaven, things in Earth, and things under the Earth, of all Men and Angels jointly together, before Christ● Throne, as to their God, Lord, and Sovereign Judge: This bowing therefore of every knee, this confession of every tongu●●t the last d●y before Christ's Tribunal, must needs be the bowing of every knee in the name of jesus, the confession of every tongue that jesus Christ is Lord, in the glory of GOD the father, prophesied of, & intended in the Philippians, & Isa. 45.23. And in truth, when or where should this bowing of every knee, and con●ession of every tongue be else, b●t in that great day of Judgement? when all things in Heaven, Earth, and under the Earth, all Men and Angels, good and bad, shall be jointly summoned b●fore the Sovereign Tribunal of Christ▪ their Lord and Judge, to be judged and sentenced by him. For it being both a joint and universal bowing of every knee of things in Heaven, Earth, and under the Earth, and an unanimous general confession of all tongue●, it cannot possibly be actually verified or performed, but when all of them shall be gathered together into one place, and shall personally st●nd before Christ● Tribunal, where they shall all both hear, see, know and acknowledge him to be their Lord, and thereupon actually bow unto him, as to their Sovereign Judge and Lord; which the greatest part of men in all ages, being Infidel's, Pagan●, who never knew nor heard of Christ on Earth, cannot possibly perform till that day shall come. Wherefore this text, or prophesy, cannot be actually verified of them before the day of Judgement, and Christ's coming to it. The time then of this bowing of every knee of things in Heaven, Earth, and under the Earth, in the name of Jesus, and the confession of all tongues, being only the day of Judgement, not the time of this present life, or of Divine Service, or Sermons; and the place, before Christ's Tribunal, Throne, not the Church; and this bowing (then) not to his name Jesus, but his Person, (every knee shall bow to * Isaiah 45. 2●. Me) as he is supreme Lord, God, Judge both of quick and dead, I shall thence deduce this unanswerable Argument, to prove this Ceremony no duty of the text. If the bowing of every knee in the name of Jesus, mentioned and intended in this text, be only a joint bowing or prostration of all things in Heaven, Earth, and under the Earth, in the great day of Judgement, not in time of Divine Service or Sermon, or in this present life, and that before Christ's Tribunal only, not in the Church; Then this text can be no precept, warrant, or colour at all for any bowing at every naming of Jesus in the Church, neither can it be deduced from or justified by it. But the bowing of every knee in the name of Jesus▪ mentioned and intended in this text, is only a bowing or prostration at the great and general day of Judgement, not in time of Divine Service or Sermon, or in this present life, and that before Christ's Tribunal only, not in the Church, as all the premised Scripture-evidences, and Orthodox Expositors acknowledge. Therefore this text can be no precept, warrant, or colour at all for any bowing at the naming of Jesus in the Church, neither can it be deduced from or justified by this text. Having thus run over these 4 particulars, we may from them collect the true sense and meaning of this text of the Philippians, which being but a prophecy, not a precept, can infer no present duty: The true genuine sense of it in few words is this. The true and full sense of Phil. 2.9, 10, 11. That God hath highly exalted his Son Christ jesus, since his Passion & Humiliation; that is, he hath set him at his own right hand in Heaven, even in his Humane nature; and given him a name above every name; that is, hath made him King of Kings, and Lord of Lords, and exalted him above all powers, creatures whatsoever, made him the Sovereign Lord and Judge both of quick and dead, given him power over all flesh, yea all power both in Heaven and Earth, and put all things in subjection under his feet; that in the name of jesus every knee should bow etc. that is, to this very end and purpose, that all creatures both in Heaven, Earth, and under the Earth, all Angels and Men, whether good or bad, whether in Earth, Heaven, or Hell, should by reason, virtue, means, and in consideration of this his supreme power and advancement, submit and subject themselves to him (especially at the day of Judgement when they shall all appear before his Tribunal) as to their Sovereign Lord, and supreme Judge, and confess him with their tongues to be their Lord, to (or in, as many of the Fathers read it) the glory of God the Father. This then being the true genuine bowing of subjection in the text, as is evident by the premises, and that ●ignant text of 1 Pet. 3.31, 32. By the resurrection of jesus Christ from the dead, who is gone into Heaven, and is at the right hand of God, Angels, Authorities, and Powers being made subject unto him; compared with Col. 1.15. to 21. Heb. 13.4, 5. c. 2.5, 7▪ 8, 9 Ps. 110.1. 1 Cor. 15.20, to 29. and this which I have insisted on, the undoubted meaning of this text, the sole argument that can be thence deduced to justify the bowing at every naming of Jesus, is but this: All creatures in Heaven, Earth, and under the Earth, ●●all jointly in the general day of Judgement, submit themselves to Jesus Christ, as to their Sovereign Lord and Judge, and bow their knees unto his person before his Tribunal. Therefore all Christian men and women must (now) bow their knees, heads, or veil their hats, whenever they hear his name Jesus mentioned, during Service or Sermons in the Church on Earth. A gross ridiculous non sequitur, needing no other answer but derision; Seeing * Calvin, Marlo●e●, Bp. Alley, Piscator, Olevian, on Phil. 2 9, 10. Mr. Calvin, M●rloret, Bishop Alley, Olevian and Piscator, affirm, That the Sorbon Sophisters are more than ridiculous, who collect from this place, that as often as we hear the name jesus mentioned, we are to bow the knee, as if it were a magic word, which had all its efficacy included in the sound. Hence * Bp. B●bington, Dr. Fulk, Mr. Cartwright, Dr. Willet. in the ensuing places Bishop Babington, Dr. Fulk, Mr. Cartwright, and Dr. Willet, resolve, that this bowing at the name of jesus, is not commanded in, nor warranted by this text, the name therein expressed being not the name jesus, the bowing not literal, the time of it the day of judgement, and the place wh●re it shall be, before Christ's Tribunal, as most Expositors jointly accord: Hence our Learned * Dr. Whitaker Dr. Whitaker, in his Preface to his Answer to Saunders his Demonstration concerning Antichrist, mustering up divers absurd consequences of the Papists and Jesuits, from sundry texts of Scripture; as, Christ entered into Peter's Ship; therefore the whole Church is Peter's, to wit, the Popes Ship. Barnabas laid down the price of the Field he sold, at the Apostles feet; therefore the Pope's feet ar● to be kissed: with many such like consequences; concludes with this, as the grossest of all the rest, A name above every name is given to Christ, that in the name of jesus every knee should bow; Therefore as oft as we bear 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 judgement, they cannot think that a Religion grounded upon ●●se foundations can be firm and certain, and to be preferred before all others. If then this Grave and Learned Doctor, being Regius Professor of Divinity in the University of Cambridge, hath thus br●nded the bowing at the name Jesus, as it is deduced from this text, for an absurd, ridiculous, jesuitical non sequit●r, and that Religion which is built upon such strange consequences, false and unsound; I wonder much that any of our Learned Prelates, Ministers, and better sort of people, should be so over-seen, and blinded through custom, usage, and inconsideration, as thence to deduce and defend the like Popish consequence, a●d to press this Ceremony of bowing, with such earnestness, and zeal as now a days they do, as if all Devotion and Religion consisted in its use; when as they should ●ather detest the Mountebank cozening tricks, and devices of Sorbonists and other Popish persons, thus decried by our own and other Learned Protestant Writers; then favour those amongst us, who to maintain the credit of this Ceremony of bowing at the name of Jesus, dare of●er violence to the very text itself, and our Common-Prayer-book, by changing IN, into AT the Name, etc. which corrupts both the English, words, and sense of the text, as I have clearly evidenced, of purpose to delude poor simple people, to draw them on to error, or Popish superstition, and interpreting the name above every name, to be the name Jesus, in which every knee shall bow, whereas in truth it is the name LORD, the supreme Power and Dominion of Christ, as our own Common-Prayer-book, in the Thanksgiving after the Communion administered, thus expounds it, Glory be to God on high, etc. O Lord God, Son of the Father, thou that sittest at the right hand of the Father, have mercy upon us, For thou only art the Lord, thou only O Christ, with the Holy Ghost, art most high in the glory of God the Father. Having thus surveyed and cleared the words, and tru● meaning of this perverted text, I shall only desire you to observe these 4 things in it. First, that it is rather a prophecy of a bowing that shall be given to Christ as Lord at the last day, (as all Orthodox Expositors accord) than a precept prescribing any such bowing to Christ for the present, as is undeniable, by comparing it with Isaiah 45.23 Rom. 14▪ 9, to 14. Rev. 5.10, to 14. jude 14.15. chap. 3.14, 15, 2 Thes. 1.6, to 11. Secondly, that the bowing of the knee here mentioned, is not spoken of as a distinct act of some particular persons only in the Church, and that oft reiterated at every sound of the Name Jesus, but of one joint habitual or actual universal bowing of every knee of things in Heaven, Earth, and under the Earth, Isaiah 45.23. Rom. 14.9, to 13. Rev. 5.9, to 14. Thirdly, that this bowing of the knee in the Text, is coupled with the Confession of the Tongue, so that when ever the knee thus bows in the Church, every tongue also aught to confess, at the same time, that jesus Christ is Lord, in the glory of God the Father: So that if any will hence necessarily infer, an actual bowing of every knee in the Church, at every naming of Jesus, they must likewise every time they bow their knees at or to this name, confess & cry out aloud with their tongues and voice, That jesus Christ is Lord, to, or in, the glory of God the Father: Which, what a confusion, disturbance, distraction, in men's attentions, devotions, it would breed in the Church, (as their frequent bowings do now at the name Jesus, above 20. times in one day, one Chapter, yea * In Mat. 2●. 2●. joh. 11.18, 19 Ma●. 18.47. joh. 1.42. ch. 6.24. ch. 18.5, 15. ch. 19 9 Luke 19.35. Re●. 19.10. 1 Thess 4 14. the nam● jesus is repeated twice in one ve●●, and john 19.28. t●i●e, & as of●en ●●wed ●● & ●●. twice or thrice in one verses reading sometimes, and that just as the name Jesus is uttered, before the following words recited, or the sense or person understood, whence some have bowed to joshua, justus, and Bar-Iesus too, when Act. 7.45. Heb. 4.9. Col. 4.11. Acts 13.6. have been read, instead of Jesus Christ the Lord) all men of common sense may conjecture. Fourthly, that every knee should bow in this text, is not in the active, but passive tense, whence Miles Coverdale and others translate it, Vt omne genu flectatur, that in the name of Jesus every knee be bowed, whether they will or not; Devils, damned souls, and wicked men, being unwilling to submit to Christ, as their Sovereign Lord, and subjected to him even against their will's, Psal. 110.5, 6 1 Cor. 15.24, 25. Luke 14.27. Heb. 2.8. Eph. 1.22. Therefore this bowing can be no religious duty or worship. Every of which considerations will sufficiently evidence this bowing at the name of Jesus, to be no duty of the text. If all thi● be not sufficient to satisfy our Bowers at every recital of the Name Jesu●, both concerning the true ●eading and meaning of this text, but that the wo●ds must still be re●d At the Name etc. This name at which they bow, must be the Nam● Jesus only, and this bowing at or to it, a duty enjoined by this Text, t●ough no Father, nor Orthodox Protestant Writer I have seen ever esteemed it so before Bishop Andrews. I shall then demand of them, but these questions. First, why they bow not at the sight of the Name Jesus when they behold it in a Bible, Book, Window, Hanging, Wall, Medal, Pulpit-Cloth, Cross or the like, as well as at the sound or hearing of it? since this Text confines it not to the hearing or sound alo●e, and at the Name, may be as aptly interpreted at the sight, as at the sound of the Name; which is every way as venerable, comfortable, majestical, sweet, and as worthy cap & knee when we behold the Characters of it written, printed, painted, carved, engraven, or embroidered, ●s when we hear the sound of it uttered or pronounced, as the Rhemists, Alphonsus Salmeron, and Cornelius a Lapide two Jesuits, together with Molanus and Carolus Stengelius a Benedict in Freer conclude, from Phil. 2.10. in their passages hereafter cited. Let them therefore henceforth learn to bow at the sight, as well as at the sound of the name Jesus, or else give over their bowing when they hear it, because they forbear to bow to it when they see it. Secondly, if bowing at the hearing of the name of Jesus be a duty of this text, why then do they not bow to it in all place● & at all times alike? in the streets, fields, house, closet, (as the Papists do to their Crucifixes, Crosses, Images, Hostia) as well as in the Church? when they hear men curse or ‖ I have observed some to pu● o●f their hat ● to it when they have profanely sworn by it. ●wear by this sacred name (when the●e is most cause to honour it by bowing to, or at it, because it is then most dishonoured, profaned) as well as when they hear the Minister read or utter it in Divine service, Homilies or Sermons? Why bow they not every time they hear it, as well as sometimes only, it being alike sacred, venerable at all times, in all places, and representing Jesus his person to our minds a like? This text restraining it (in their sense) no more to the Church than to any other place, no more to one man's uttering of it, than another's, no more to the sound then sight of it. Thirdly, if it be a Duty enjoined them by this text, at every recital, hearing, or sight of it, why do they not account it a dangerous, mortal sin to omit, or carelessly, and superficiously to perform it, which few have ever deemed it (if any) till of late? Fourthly, if it be a duty of the text, that every knee should bow at the naming of Jesus, why do most of them only use to put off their caps at, or to it, when recited, and not to bow their knees? why do they more frequently only nod or bow their heads unto it th●n their knees? or only one knee, (which men for the most part do) not both, (which few but women practise, who mak● courtesies at it) since the text requires every knee (therefore both their knees) should ●ow, not one on●y. Fifthly, why do they duck, and bow their bodies or head● at the naming of it (as many Cathedralists, Priests, and others do) even when they are actually kneeling on their knee●, and praying to God, and Ch●ist Jesus himself? yea, why give they mo●e reverence, honour to the name Je●us a●one, than to the very Person, Majesty of God, or Jesus Christ himself? For when as they are worshipping God and Jesus Christ on their knees, in their most ●erious prayers, and humblest, lowliest postures of body, even then at every naming of the word Jesus, to bend or bow their heads and bodies particularly in a more special, lowlier manner than before only because this name Jesus is mentioned in the Prayer, Nota. what is it but to pre●erie, honour, adore his bare name Jesus before his Person, Deity, and God the Father himself, and to advance the very name, sound, syllables of Jesus, above his Person, to whom they would not have thus so frequently, lowly, and seriously bowed afresh, had not this name Jesus been mentioned, though their minds, thoughts were or should be immediately fixed on God and him, and their knees, bodies bowed down to them in Prayer before? If this be not superstition, will-worship or worse, let their own Consciences and Reasons who are guilty of this practice judge. Sixthly, if bowing at the name Jesus be a duty of this text, I would willingly know, why the Apostles, * See Section 3: The Appendix of lowing at t●e name of jesus, and Lame Giles Fathers, and Primitive Christian, for above one thousand years after Christ, were utterly ignorant of this duty, of which there is no footsteps, no mention in Antiquity? why ‖ Sir Edwin Sands Relation of the Religion of the Eastern parts: Or, Europae Speculum, 1629. pag. 10. Pope john the 20th. or rather the 22th. above one thousand years after Christ, should be the fi●st that ever set this Ceremony on foot, and that with an indulgence of 20. years' pardon for every inclining of the head (not of the knee) at the name of Jesus? why no ancient, no modern Commentators on this text but Papists & Jesuits, before Bp. Andrews, could find out this duty in, and acquaint us with it, as a thing therein required? Why no a See the Palsgraves' Religion. Protestant Churches in foreign parts, can yet find out, or practise this duty? Why b See here, Sect. 3. few but Papist●, but Jesuits, have formerly pleaded for it, till this our present age? Why few but Popes or Popish Councils and Authors have hither to pressed it? Why there is a special Prayer for the bowers at it, inserted into the Mass of the name jesus? for which name the Papists have not only a solemn double Feast day on the 7th. of August, styled Festum dulcissimi nominis jesu, but also a special Mass, called Horae nominis jesu, The Hours or Mass of the name Jesus. Seventhly, if it be a duty of the text, why then have c See the Palsgraves' Religion. Protestant Churches and Writers oppugned it from time to time, as a Popish Superstition and Innovation, as the Rhemists and Stengelius acknowledge? why then do d On Phil. 1.9.10. Calvin and Marloret, both in their Commentaries on the text, and e On Rom. 14.8. Phillip 2.9, 10. Bishop Alley hi● Poor man's Library, part 2. fol. 103, 104. Paraeus, Piscator, with others, declaim thus against the Sorbonists? The Sorbon Sophisters are more than ridiculous, who collect out of this present place, that the knee must be bowed as oft as the name jesus is pronounced, as if it were a magic word or spell, which hath all its efficacy included in its sound: why doth our Learned g Answer to Will. Raynold● p. 398, 399. Dr. Whitaker tax William Raynolds the Rhemist, with his Popish Companions of Rheims, for abusing this text of the Philippians, in straining this Ceremony from it, which he expressly censures, as Superstitious, which (saith he) may breed a more dangerous error than any it can remove, to wit, that jesus is better than Christ, which is wicked to imagine? Yea, why do h In his display of the Popish Mass. Thomas Beacon, N●●es en Phil. ●. ●, 10. i● Answer to the Rhemish Testament, Sect. 2. Dr. Fulk, k Syn●psis Papis●●i the 9 general Con●●●● sie, p 492, 493. Dr. Willet, l ●●po●ition on the Creed, p. 100L. ●96, 1●7. 〈…〉. 9, 〈◊〉 Bishop B●bi●●●on, Dr. Airay, and Mr. Cartwright, on and ●rom this ●ext, condemn and write against the Papists for using this genuflection, as no ways warranted or commanded by it? Why do they censure the bowing at this Name only▪ as Popish, Superstitious, Idolatrous in th● Papists, and making an apparent disparity between the Three sacred Persons of the Trinity, which are Coequal, by giving more honour to the second Person, and his very name jesus, than to the first and third, and their most sacred names? or than to the other names of jesus, as Emanuel, Saviour, Christ, Messias, Son of God, and the like? whose Judgements, that you may the better discern in this particular, I shall verbatim transcribe, reciting both the Papists words and their answers to them, as I find them printed in their works. I shall begin with Mr. Thomas Cartwright, who brings in the Rhemists writing thus against the Protestants. Mr Ca●twright in his Learned Confutation of the Rhomish Testament, on Phil. 2.10. sect. 2. They, by the like wickedness, charge the faithful people for capping or kneeing when they hear the name of Jesus, as though they worshipped not our Lord God therein, but the syllables, or letters, or other material Elements whereof the word written or spoken consisteth; and all this by Sophistications to draw the people from due honour and devotion towards Christ Jesus; which is Satan's drift by putting scruples into poor simple men's minds about 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 the Scriptures and reason, warranteth and teacheth all her Children to do reverence whensoever jesus is named, because Catholics do not honour these things nor count them holy for their matter, colour, sound and syllables, but for respect and relation they have to our Saviour, bringing us to the remembrance and apprehension of Christ by sight, hearing, or use of the same signs, else why make we not reverence, at the name of * Many do so through ignorance or mistake jesus the Son of Syrach, as well as of jesus Christ And it is a pitiful case to see these profane subtleties 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 Mr. Cartwright thus replies, at the special instance of * See the Preface before his Confutation of the Rhemists' translation, Glosses and Annotations on the New Testament. Sir Francis Walsingham, and other Lords of Queen Elizabeth's Privy Counsel, and request of all the heads and Professors in the University of Cambridge, with sundry other eminent English Divines. 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 given to the name of jesus; We say, that there ought to be no other honour or reverence given to it, than unto the name of Christ, of Lord, of God. And further we say, that this suppleness of your knees, in bowing at the name of jesus, is nothing but a mask to hide the straitness and numbness 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, Nota. not only troublesome unto 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 suspicion that it may move of the inequality of the Persons in Trinity, whilst a title of the Son being honoured with cap and knee, the other Persons have neither bonnet vailed, nor foot moved to testify any honour unto 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 the name of jesus in this place, signifieth not any title or note whereby Christ is called, but his authority, and whatsoever is glorious and exc●llent within h●m; as in divers places it doth likewise appear. Secondly, for that he understandeth not by the word knee, the member of the body, whereby they honour but (by a borrowed speech) the subjection and bending of all creatures unto the infinite power of Christ: so that the souls d●parted and Angels (which have no knees) are subject unto 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 jesus, 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 of, is performed as well by the wicked and disobedient, 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 pr●script of his word, is without all warrant of this place. This Scripture making nothing ●or them, their reason, although it were likely, cannot bear it out; And whereas they would free themselves from superstition of●esus ●esus the Son of Sy●ach, as to Jesus the Son of GOD, whilst the knee jumping with the very fir●● utterance of the word jesus, preventeth oftentimes the pronunciation of the other words, of the Son o● Syrach. The very danger therefore of communicating of this worship with others which they would have prop●r to our Saviour Christ might easily have admonished them of the insufficiency of this Service. And seeing the name of jesus in the Son of N●n● and in the high Priest of that nam●, of whom only we are assured that they were rightly thus called, is the same with the name ascribed unto Chri●t, Note this. o●●esus ●esus in their own right, but in the right of Christ, wh●s● figures and lively representations they were. And if oth●rs might hold it, yet you which give the same honour to the Image, which you give unto the Thing itself, 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 cap nor courte●ie at the name of Jesus it● Thus far Mr. Cartwright. Dr. Andrew Willet, an eminent sound English Divine, in an * Synopsis Papismi, L●ndon 1594. the 9th General Controversy, p. 492, 493. Appendix concerning the name of Jesus, ●elates the opinions both of the Papists and Protestants concer●ning this Ceremony in these words. The Papists. The name of Jesus ought to be worshipped by capping and kneeing thereunto, by wearing it in their caps and setting it up in solemn places, alleging that of St. Paul, That at the name of jesus all things shall bow, Phil. 2.10. * Rhem Annor. Phillip 2. Sect. 2. Apoc. 13.17. Yea, they say that Protestants by abolishing the name and image of Christ, do make way for Anti-christ. The Protestants. First, 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; which showeth ●spe●ially 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 Jesus. Thirdly, The kneeling at the name of jesus, is Superstitiously abused in Popery For the people stoop only at the sound, not understanding what is r●ad, and so make * N●ta. an Idol of the Letters and Syllables, adoring and worshipping the very Name, when they hear or see it: And again, In sitting and not vailing at the nam● of Christ, Emanuel, God the Father, the Son, and the Holy Ghost, and bowing only at the name of * Falk, ibidem jesus. Fourthly, Due reverence may be used to our Saviour, without any such Ceremony of capping or kneeing; neither do we Yet now men a●e n●●●●●●ated to me it, and censured for not using it. bind any of necessity to use this reverence to the nam● of jesus, as the Papists do, who think that Christ cannot be otherwise 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 superstitious and offensive ignorance is not in any case to be defended. Fifthly, This outward reverence to the name of jesus, was * A mistake warranted by no History, Father, Commentator, or solid Author, invented by Mr Ho●ker, in h●s Ecclesiastical Policy▪ ●. 2 se●t 30 & taken upon trust by Dr Bane● out of him, Postils p. 280. first 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, then of profane Paganism in utterly contemning them: and therefore there is not such necessary and just occasion of using this external gesture now, as was in former times; It was not used of necessity then, much less now. * Suri●s Tom. 4 pag 869. Synodus M●guntina, c. 59 (An. 1549. not An. 813. as is commonly mistaken, this Ceremony not being so ancient by 200. years) it was thus decreed. Pari Religione ad nomen Salvatoris nostri Domini jesu Christi, similiter ad Evangelium, Magnificat, Benedictus, Nunc demittis, Gloria in excelsis, Gloria Patri, caeterasque id genus Divinorum Officiorum parts, si● genuum fl●ctione, apertione capitis, ac totius corporis gestu se componant, ut ad ea quae ibi aguntur, animam intendere videantur: Let men with like Devotion at the name of our Lord and Saviour jesus Christ, as likewise at the Gospel, the Magnific●t, Benedictus, Nunc dimittis, Gloria in ●x●elsi●, Gloria Patri, and other parts of the Di●ine service, s● compose themselves by bowing the knee, uncovering the head, and the like gesture of the whole body, as they may seem to have their mind occupied in those things that are done. I note out of this Decree, three things: First, That they should bow at the name of Christ, as well as when jesus is named. Secondly, That the like Reverence should be used when as other Psalms are sung, and when mention is made of the Father, and the Holy Ghost, as in Gloria Patri. Thirdly, That this gesture should not be done in Reverence to names, words, or syllables so pronounced, but only to declare our attention. Thus than we see, that this Superstitious custom in bowing to the name of jesus only, is contrary even to their own Popish Canons and Decrees. The like things also was decreed, * Anno 1548. Surius Tom. 4. pag. 810. Synodus Augustensis, c. 23. Thus far Dr. Willet, who recites almost verbatim Dr. F●lks word●, and opinion of this Ceremony, in his Answer to the Rhemists' Notes on Phil. 2.10. who there expressly defines; It is certain, that the bowing of the knee at the sound of the name of jesus, as it is used in Popery, is not commanded nor prohibited in this place, (of Phil. 2.9.10) But it pertaineth to the subjection of all Creatures to the judgement of Christ, in the general day of judgement, when not only Turks and jews, who could yield no honour to jesus, but even the Devils themselves shall be constrained to acknowledge t●at he is their judge. Learned Dr. William Whitaker, Dr. Whitaker. Regius Professor of Divinity in Cambridge, in his Answer to William Reynolds the Rhemist, Cambridge 1590. p. 398, 399. writes thus of this Text and Ceremony: of●esus ●esus, Mr. Reynolds is very earnest, and concludeth in the end, that I am an Atheist, and make no account of Christ, for denying, seeing we yield this honour of cap and courtesies to the Letters, Name, Seal, and Seat of the Prince. If this be a true Argument, (Mr. Reynolds) as you in your vehemency would have it seem, how cometh it to pass, that God's name among you is not honoured with like reverence of cap and knee, whensoever it is heard? Will you put off your caps when the Prince is named, and will you make courtesies at the * See Fox Acts and Monuments V●l 3. p. 487, 496. Pope's name, at his triple Crown, or Cross, and will you never once stir your caps, or bow your knees when God is named? Is this your Religion? is this your Fashion? Then let me conclude against you, as you have done against me, That you are by your own Arguments very Atheists, such as make no account of God himself; for otherwise, this conclusion of your (That I am such a one for not honouring 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 cap or knee. Jesus is no sooner sounded, but every man by and b● putteth off his cap, and scrapeth on the ground with his foot: and yet not always, or in all places, but in the Church, and specially at reading of the Gospel. This may breed a more dangerous opinion tha● any it can remove, that Jesus is better than is Christ, and more worthy of Reverence, which is wicked to imagine. Bp. Babington. Reverend and pious Dr. Gervase Babington, Bishop of Worcester, in his Exposition of the Catholic Faith, in his Works, London, 1622. pag. 195, 196, 197. determines thus of this Text and Ceremony: The Papists (w●ites 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 ●oul matter; For (in truth) the follies of their Writers herein a●e most monstrous. But said I follies? I might say more, and say but right. Yet a little to manifest their blindness, you must understand (say they) that there ●re 3. manner of Psalters. The fi●st is called David's Psalter, containing thrice fifty Psalms. The second is called the Psalter of our Lady, containing thrice fifty Aves. And the third is called the Psalter of jesus, containing fifteen principal Petitions, which t●n times repeated makes also thrice fifty; in the which Psalter the glorious name of jesus is called upon * And as often bowed unto by the Repeaters. 450. times. These ten Petitions may be said upon our ten Fingers, or ten Beads, or read in a Book. For example, jesus, jesus, jesus mercy; jesus, jesus, jesus mercy, jesus, jesus, jesus mercy; and so ten times over, which maketh one Petition. This they say shall be very meritorious, because it is written, * john 14●13. Acts 4.12. Whatsoever you shall ask in my name, that you shall have, and there is no other name whereby we can be saved. This is most wonderful blindness and boldness, thus to abuse unto Superstition this holy Name, and thus to pervert these holy Scriptures. The Scriptures you see are far from any such sense, the one promising that whatsoever we ask in his Name, that is, for his sake, for his merits and passion, not for the word jesus, the literal word; and the other teaching, that there is no other Name, that is, no other means or way whereby we can be saved, not ascribing our Salvation to the word or syllable jesus: But hear more. * See Carolus Stengellus S. s●nc●i nominis jesu Cultus, & Virtutes, cap. 2. p 30. Erasmus his Paraphrase on Phil. 2. ●, 10. Another of their learned Rabbis going about to tell the greatness of this Name (not of him that hath the name, but of the literal word) saith, that all things are comprehended within these four numbers, one, ten, a hundred, a thousand, and then, these numbers are in the word jesus; wherefore he concludeth, that it is a wonderful name, which you see in him was a wonderful trifling in a serious matter. A third findeth that name of God delivered to Moses, SUM, I am, in this word jesus; And how? Forsooth, saith he, jesus hath three terminations, when it is declined, jesus, jesus, & jesum: now take the last letter of every termination, and you have S. V. M. which put together spell SUM. Then he cryeth out, O nomen ineffabile! O nomen verè tetragrammaton! O gaudium Angelorum, laetitiam lustorum, etc. O name that cannot be expressed! O name truly tetragrammaton! O joy of Angels, and comfort of the Just. Furthermore, (saith he) this name, if you mark it, hath three Vowels and two Consonants, which is a mystery: for the three Vowels I. E. V. signify the Trinity; and the two Consonants, (or rather one Consonant twice put, to wit S.) signify the two parts of Christ's humanity, his Boy and his Soul. Therefore We must Worship this Name above all Names. Which what profound Divinity it is, you see. Others of them rob Christ of his Divine power, virtue, and might, and ascribe it to this literal word of his name, saying, This is the name that gave the blind sight, the deaf hearing, the lame going, the dumb speech, the dead lise; and finally, that cast out Devils out of the bodies of men, etc. Then is told a tale of a Soldier that was taken out of St. Patrick's Purgatory, by this name. And how? Because St. Paul said, ‖ Act, 21.13. He was not only ready to be bound in jerusalem, but to die for the name of the Lord jesus, (a place, if you mark it, well applied.) Therefore when his Head was cut off at Rome it gave three leaps, and at every leap said, jesus, jesus, jesu. Why St. Paul meant, as I take it, that he was ready to die for the name of the Lord Jesus, that is, for his Gospel, truth, profession o● him, etc. not for the literal word jesus. It is true, but thus blind were and are still these men, refusing all reformation, and running headlong to their ow● destruction, whilst they place the virtue in the name, that they should have ●aught to be in the Person of Christ, God and Man, not once mentioning in all this, his mercy, merit, death, bloodshed, love, or such like. I cannot omit that profound Doctor, whom Erasmus mentioneth, that noted how many letters were in the word jesus, namely five, and then how S. standeth in the midst betwixt two Syllables, to signify, that even so jesus is the middle or Mediator betwixt God and Man, with such other good stories more there; a● though we had no better means to prove Christ our Mediator, but by such curious, idle, foolish descant as this. But thus left they the Fountains of God, and digged Cisterns to drink on after their own fancy's. Le● us leave them therefore and their dreams, and still hold that which hath been said before, that this name was given him, not to be abused to Superstition and Folly, but to tell us, that as his name was, so indeed was he, a true, full, and perfect Saviour of his people from their si●●; not a half Saviour, as Gabriel Biel writeth, Principally by Christ, but not Only by Christ. After which he adds, I think the place to the Philippians (ch. 2.9, 10) not well understood, hath and doth deceive them: Indeed they are easily deceived that will not search for truth, and they are justly given over to strong delusions that delight in error, and have not a love of the ●ruth; otherwise the place to the Philippians would not be mistaken. But look we a little at the same, and mark from whence the Apostle took it, and compare Spiritual things with Spiritual t●ing●; The place is borrowed from the Prophet * Isaiah 45 23▪ Isaiah, and therefore by conference evident, that the word (Name) signifieth power, glory, honour, and authority a●ove all powers, glories, honours, and authorities; And (bowing the knee) signifieth subjection, submission, and obedience of all Crea●ures to his beck, rule, and government, for what material knees have things in Heaven, Hell, & c? This knew the ancient Father St. Origen, and therefore writing upon the 14. to the Romans, (where these words be again) saith, Non est carnaliter hoc accipiendum, quasi Coelesti●, ut Sol, Luna, Angeli, genua aut linguas habeant, sed genu flectere significat, cuncta subjecta esse, & cul●ui Dei obedire, These words are not to be taken carnally, as though things in Heaven, as the Sun, Moon, Angels, etc. 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 St. Hierom also, and therefore saith, Non ad 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 o● the mind, as David saith, My soul cleaveth to the earth or dust, noting his inward humiliation, not a r●●l ●nd outward matter; For shall we think (saith he) that either Heavenly things, or all Earthly things ●ave knees, etc. No, I say again, but by thi● phrase of speech is m●ant subjection, whereof bowing of the kne● is a sign; as when he saith, * 1 Kin. 19.18. R●m. 14.11. I have left me 7000. men which have not bowed the knee to Baal, that is, which have no● been subject to that Idol. Fornicator libidini genu flectit, etc. The Fornicator is sa●d to bow his knee to lust, The Covetous man to his riches or desire, The Proud man to his pride, etc. because they are subject to these things. Et ●o●ies Diabolo flectimus qusties peccamus, And so oft we bow to th● Devil as we commit sin, saith thi● good Father. The like in effect have Theophilact, Bed●, Ambros●, the gloss, and some of their own Papists. Imperio ejus subjiciantur Angeli, Homines, Daemons, To his rule and government shall be subject Angels in Heaven, Men in Earth, and Devils under the Earth. This is to bow the knee to him, and this is for him to have a name above all names. Let it suffice both for Answer to the place of the Philippians, and for declaration of this Popish ignorance and error: Great is the judgement certainly when men have eyes and s●e not, ears and ye●●ear not, hearts and yet understand not, and God avert it from his people more and more. After which he thus proceeds, This title of Christ, is given to our Saviour, to distinguish him from others that were c●lled jesus as well as he, who were many● (the name in these places and time● being usual,) as I●sus the Son of Nun, Iesu● the Son of jehozadeck, jesus the Son of Syrach, jesus Iustu●, Col. 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 our J●sus, and all these; And by the way, ( I●sephus Heb. 4.7. H●g. 1●1. Ezra 3.2. 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 ab●ve all names, which so many had as well as he, if you respect the literal name? Therefore need● by Name, must be meant some other thing, (as you heard before) even power, authority, rule, and government, which is in Christ above all o●hers. S●condly, This title showeth his Office, for it signifieth Anointed: And this again showeth the gross ignorance, or wilful malice of Papists, in so extolling the ●are word Jesus; For whether is greater● Henry (a proper name, common to many of his Subjects) or King? (a name of Office, peculiar to him) Marry, or Queen? John, or Earl and Lord? As than 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 allege the Scripture●. First then consider, at the first tidings brought of his happy Birth unto the Shepherds, mark how the Angels content n●t themselves to say, * Luke 2.11. Unto you is born a jesus, or a Saviour, but they add more comfort, which is Christ the Lord. * Note this. Thereby preferring this Jesus before all that ever were so called, by a title of his Office: The like we read in Matthew, ‖ Mat. 1.16. Of whom is born jesus, which is called Christ: In * john 7.43. john we read of a dissension, etc. Not whether he were jesus or no, but whether he were Christ, knowing the greater moment to be in that: A●ain, * john 9.22. A L●w was made to excommunicate whosoever confessed him to be Christ, not against calling him by the name 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, and not doing it before in that sort, though he knew his name to be jesus: In the * john 10 33. 10th. of john, they would have stoned him, for s●ying he was the Son of God, and called it Blasphemy, but they did not so for the name of jesus: I● ‖ Luke 22.67. Luke they demanded of him, Art thou the very Christ? not, Act thou jesus? for so they called him without offence, and when they heard his Answer, they rend their Clothes, thereby declaring how far greater it was to be Christ, then 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 his name which is so comfortable, and not to be * Let the Fathers of the Church note it. Children, playing with Letters and Syllables, and adoring Titles with honour that is due to the Person, as those fond men do, salving all the matter with a foolish distinction of concomitancy, by which all Idolatry may be as well excused. Thus thi● Learned pious Bishop of our Church, expressly against Bishop Andrews and others fancies since. If this Bishop seem singular in this case, I shall add another Prelate to second him, even that Famous Learned Divine William Alley, Bishop Alley. Bishop of Exeter, Divinity Lecturer at Paul's, in the first year of Queen Elizabeth, who in his Poor Man's Library, Tom. 2. Miscelanea Praelectionis, 3, & 4. London, Cum gra●ia & p●ivilegio Regiae Majestatis, 1571. fol. 42, 43, 88, 103, 104 writes thu●, God the Father gave un●o Cur●●●ot only the glory of his body, but also the glory o● his name, A● it is written by Paul, Philippians 2.9, 10. He gave him a name which is above all name●●●hat In (so be * And K. Edw. the 6. his Catechisms too, cum privilegio. twice renders it, not A●) the name of Jesus every knee should bow, both of thin●s in Heaven, of things in Earth, and of things under ●h● Earth● These words (writes he, answering the Papis●s objecting it for proof of their imaginary Purgatory) are not to be understood of the worshipping of God, ●or this worship standeth not in this, that the kn●e should be bowed, ●ut doth sp●cially require the spiritual effects and motions of the mind: Paul there speaketh of the great Authority and power which is committed and given to Chri●t, by which power every creature of Heaven, Earth, and Hell, is made subject unto him, even the Devil himself, with all the wicked and damned spirit●, will they nill they, are delivered 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 name●, that all knees should bow In that Name; W●ich words if ye will apply unto the Divine Worship, as though they which worship God be in Purgatory; Then must you grant also, that the Devil and all the damned spirits do worship Christ; Nomen, name in this place is taken for dignity and honour, and so it is used almost in all tongues, especially in the Scriptures it is a familiar speech; Paul therefore by this word Name, signifieth high and great power to be given unto Christ, and Christ to be set in chiefest degree of honour, that there may no dignity be found like, either in Heaven or in Earth. It is to be wondered of some which do coactly restrain this sentence of Paul to the two Syllables of this name Jesus: Paul speaketh of the whole Majesty of Christ; For they which do consider, and have no further respect but only to the two Syllables of the name, do like as one would discuss and find out by this word Alexander, the great prowess of the name which Alexander got him; But I pray you, * And are not many of our Prelates, Ministers, and People now in this regard as foolish as they? 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 sound all the power included: But Paul speaketh here of the honour which is to be given to the Son of God, and to his Majesty, and not to the Syllables either sounded or written: And in this behalf, how much (I pray you) did the 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 favour of God thereby? Thus much Bishop Alley. To him I shall annex that late Learned Reverend Divine, Dr. Airly. * Lecture 30. upon the Philippians, London 1618. p. 345▪ to 348. Dr. Henry Airay, Provost of Queen's College in Oxford, who upon this Text of the Philippians, writes thus, And hath given him a name, etc. 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 for ever after the order of Melchizadech, the Saviour of the world, the Prince of Peace, the Mediator of the New Testament, the head of the Church, the Lord of Glory, jesus Christ, the Son of the Father, the Son of God, and God; neither had he any name after his Resurrection which he had not before; But by a name is to be understood in this place, glory, and honour, and Majesty, and Dominion over all things created, (as the same word is elsewhere used, Ephes. 1.21.) So that when it is said, God hath given him a name above every name, the meaning is, That God having raised up Christ Jesus from the dead, hath so highly exalted him in the Heavenly places, that he hath given him all power both in Heaven and Earth, all Dominion ov●r all Creatures whatsoever, and the same glory which he had with him from the beginning, so that now he reigneth and ruleth with him● King over all, and blessed for ever, which he there proves and parallels with Heb. 2.9. Ephes. 1.20, 21 john 17.5. Mat. 28.18. And then concludes thus. To knit up all in a word, Christ (God and Man) after his Resurrection, was Crowned with glory and honour, even such as plainly showed him to be God, there to rule and reign as Sovereign Lord and King, till he come in the Clouds to judge both quick and dead; After which, he proceeds in these words, * Ibidem ●. 153, 154, 155. Where by the name of Jesus w● 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 Saviour (which is the same with Jesus) none boweth, and the name of Christ, Emanuel, of the Son of God, of God, are names no less precious and glorious then is the name of Jesus; True it is, that bowing at the name of Iesu● is a Custom which hath been much used, 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, * Nota. savoureth 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, wilingly and cheerfully, as Holy-m●n and Angels: some, unwilling, 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, a Isaiah 45.23▪ 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 i●, to glorify him who is exalted into the height of glory, both in our bodie● and in our spir●t●, to worship him with holy worship, to subject our selve● to him in all obedience un●o hi● Heavenly will, For b Apoc. 5.12▪ worthy is the Lamb that was killed to receive all power, and wisdom, and strength, and honour, and praise, and glory; The Angels in Heaven they glorify the name of Jesus, in ●hat 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 hi● name, even to be hearers and doer● of hi● word, to obey hi● will, to walk in his Laws, and to keep his Commandments, not the bare and outward capping and kneeing at the name of jesus, but principally, obedience unto his will that is named, is the honour which here he accepteth of us; For, a● Not ev●ry one that sayeth Lord, Lord, s●all enter into his Kingdom, so Not every one that boweth at the name of jesus shall enter into his Kingdom, but ●e that doth his will, and walketh in his w●yes: Saul when he was sent to slay the Amalekites, thought t● honour God greatly by sparing the best of the Sheep and of the Oxen, to sacrifice unto him; But it wa● said unto him, c 1 Sam. 15.22. Hath the Lord as great pleasure in Burnt-offerings and Sacrifices, as when his voice is obeyed? Behold, 〈◊〉 obey i● better than Sacrifice, and to harken is b●●ter than the fa● of Rams: So you haply think, * No●a. You honour our blessed Saviour greatly, when yo● bow yourselves at every sound 〈◊〉 hi● name; But behold, to ob●y his will is better than cap●ing and kneeing, and all outward Ceremonies whatsoever: Yet mistake me not I beseech you, as though I thought that the names of jesus, of Christ, 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 name●, 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 profanely or lightly, or upon each light or trifling occasion, or otherwise then with great reverence and fear, that the Lord may not hold them guiltless: But this I say, t●at neither the sound of these Syllables of * Nota. jesus, nor the name of jesus, should affect us more than any other names of Ch●ist, 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 reveren● fear of his name, to subject ●ur selves unto his will. This is a part of that duty whereby we must glorify Christ Jesus. After this, in the 31. 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 & principally fulfilled before his Tribunal only, in the general day of judgement; So that by his express resolution it appears: First, That the name Jesus is not the name above every name mentioned and intended in this Text. Secondly, That kneeing or capping at this name is not here enjoined. Thirdly, That no more capping or bowing is to be given to the name Jesus, then to any other names of Christ, or God. Fourthly, That the bowing and capping at this name only, is Superstitious, and attributed some virtue to the Letters and Syllables of the name it s●l●. Fifthly, That the bowing of every knee here mentioned, is and shall be principally performed and fulfilled in the day of Judgement. To these our Learned Orthodox Bishops, and Divines, I could add Mr. William Charke, in his Answer to a Scandalous Libel or Censure, Mr. Perkins, in his Discourse of Witchcraft, c. 3. Mr. Thomas Wilson, in his Exposition on Rom. 14▪ 11. p 601. who conclude this bowing at the name of Jesus to be no duty or Ceremony warranted by Phillip 2▪ 9, 10, 11. and censure the P●pists for adoring and abusing the name of Jesus to Superstition and Idolatry: But I shall conclude with the words of johannes Brentius an eminent Protestant Divine, Explicatio in Epist. Pauli ad Philip. c. 2. v. 9, 10. Quod autem Paulus ait, Vt in nomine jesu omne se genu flectat, etc. non sic intelligendum est, quod necessarium sit ut prolato hoc nomine semper externa g●nua flec●ere debent, haec est enim Puerilis Ceremonia et propter Pueros usurpanda aliquoties; which I wish those Reverend Fathers of the Church, who most press and practise it, a● becoming their Dignity and Gravity, would seriously consider, lest they verify the Proverb, Bis Pueri Senes. Now because Bp. Andrews is the fi●st and principal Divine of Eminency in our English Church, who hath expounded this Text of the Philippians against the stream of the Fathers, and Protestant Writers of our own and other Reform Churches, and preached up bowing, cringing at every recital of the name Jesus in the Church, as an indispensible religious duty, prescribed to all Christians in this Text, when as * Ecclesiastical Policy, l. 2 sect. 30. Dr. Fulks Notes on the Rhemish Testament▪ Phil. 2. sect. 2. Mr. Hooker and others repute it only, an arbitrary harmless Ceremony, which no man is constrained to use, and wherein Christian liberty ought to take place, therefore no duty of the Text: And because his Sermon on it is the principal Authority which those who now most press, practise this Duty, or Ceremony of bowing, rely upon, without due Examination of his Words and Reasons; to undeceive all his seduced Proselytes, I shall in the next place soberly examine, discover the manifold oversights, errors, mistakes, in his so much admired Sermon on this Text and subject, being necessitated thereunto for my own just defence, by some of his Fellow-Bishops, who seem much displeased for my over-modest brief censure of them in my Lame Giles his Halting; whom I hope to convince, or convert to my opinion, by the irresistible evidence of Truth, and by such sacred and humane Authorities, Reasons, as they shall not be able to gainsay. If any shall deem me his or their Enemy * Gal. 4.16. because I tell and discover to them the truth; I shall patiently undergo their undemerited indignations, and silently lament, that Veritas Odium Parit, should now be experimentally verified in any Fathers of the Church, or Ministers of the Gospel, who are specially commanded, * Zach 8: 16, 17, 19 To speak every man the Truth to his Neighbour, to execute the judgement of Truth and Peace in their Gates; to love the Truth and Peace, and not to imagine evil in their hearts against their Neighbours, especially for discovering or defending Truth, and refelling Falsehood, in matters which concern men's Consciences and immortal souls, whose satisfaction and benefit alone I only intent, by these serious and sober Inquiries. SECTION II. Whether these Passages in Bishop Andrews his Sermon at Whitehall, on Easter day 1614▪ on Phil. 2.9, 10, 11. concerning Bowing at the name of Jesus only, as a Duty of this Text, and his Reasons to evince it, be Orthodox or Heterodox? His words and passages in that Sermon are these. A Name he gave him; What name? not (inter) among the famous men on Earth, but (super omne nomen) above them all; There is super upon super, another supper to his name, no less● then his Person: That, above * He excepts not the two Persons of the Trinity, God the Father, and God the Holy Ghost▪ no more than their names which if intended and included in his words, they are little less than Heresy and Blasphemy. all Persons, and This, above all names whatsoever: This name is named in the Vers●, and it is the Name of jesus: But how is this name said to be above all names? What, above the name of God? We may say with the Apostle, when he saith, God did give it him, it is manifest, he is accepted that did give it him: But we need not so say; For, this is one of Gods own Names; I am (saith he) and besides me there is no Saviour; How is it then given him? Accepit et ●omo quod quod habebat ut Deus: What as God he had, as man he received, with his nature his name, and the chief of all his names, the Name of a Saviour, for above all it is, above all to him, above all to us, etc. To save, the highest Law, and the Name of a Saviour the highest Name, etc. For the knee, two things. First, He would have it bow. Secondly, He would have it bow TO his Name; To bow the knee, and TO his name to bow it, this is another Prerog●ative: He is exalted to whose person knees do bow, But he to whose * Note this. Name only, much more: but the case is here otherwise, For his Person is taken out of our sight, all we can do will not ‖ Psal. 16.2. reach unto it; But his Name he hath left behind to us▪ that we may show by our reverence and respect TO IT, how much we esteem him, how true the Psalm shall be, * Ps●l. 111.9. Holy and Reverend is his Name. But if we have much a do to get it bow at all, Much more shall we have to get it done TO HIS NAME. 1. There be that do it not: What speak I of not doing it? There be that not only forbear to do it themselves, but put themselves to an evil Occupation, to find fault where none is, and cast scruples into men's minds, by no means to do it. Not to do it AT his name? Nay, at the Holy mysteries themselves not to do it, etc. But to keep us to the name; This is sure, the words themselves are so plain, as they are able to convince any man's Conscience. And there is no Writer (not of the * Ambros. Hexam l 6. c. 9 Hierom C●m In Isai. 45. Cyrill. Alex. in Hesaiam l 4. c. 45 Orat 3. Ancient) on this place, that I can find (save he that turns all into Allegories) but literally understands it, and likes well enough we should actually perform it. Yet will ye see what subtleties are taken up to shift this duty? All knees are called for, and all have not knees: Here are three ranks reckoned, and two of them have none. What is that to us? we have, to us it is properly spoken, and we to look to it; And if this were aught, that the Spirits in Heaven and Hell have no bodies, and so no knees: Why, they have no tongues neither properly, and then by the same Rule take away confessing to, and so do neither. But the Apostle, that in another place gives the Angel's tongues, ( * 1 Cor. 13. ●. with the tongue of Men and Angels) might as well in this place give them knees, they have one as much as the other; And in both places, ‖ R●m. 6.19. Humanum dicit, he speaks to us after the manner of men, that we by our own language might conceive what they do; For sure it is, the spirits of both kinds, as they do yield reverence, so they have their ways and means to express it, by somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the knee. They do it their way, we do it ours, and this is ours: Let us look to our own then, and not bu●ie our brains about theirs; but for us and our sakes, they are divers times expressed in the * Rev 4. 10● c. 5.8.14. c. 7.11. Revelation even doing thus, falling down before him. Secondly, 2ly. Why TO HIS NAME more than to the name of Christ? There want not reasons why: 1● Christ is not, cannot be the name of God, God cannot be anointed; But jesus is the name of God, and the chief name of God, (as we have heard.) 2. The name of Christ is communicated by him to others, namely to Princes; so is not jesus, that is proper, * Isay 43● 11. Ego sum, & preter me non est alius; and ever that which is proper, is above that which is holden in common. 3. Christ is anointed, To what end? to be our Saviour; that is the end then, and ever the end is above the means; ever the name of health, above the name of any Medicine. 4. But when we find expressly in the Verse, this name is exalted above all names, and this act limited TO it in direct words, and so this name above them in this very particular, why seek we any further? Thirdly, 3ly. What? to the two syllables? or to the sound of them? What needs this? Who speaks of sound or syllables? The Text saith, Do it TO the name; the name is not the sound, but the sense: The caution is eadie then, Nota. Do it TO the sense, have mind on him that is named, and do his name the honour and spare not. Fourthly, 4ly. But it cannot be denied, but there hath been Superstition used in it. Suppose there hath, and almost in what not? In hearing of Sermons now is there not Superstition in a great many? What shall we do then? Lay them down? Abandon hearing, as we do kneeling? I trow not; But remove the Superstition, and retain them still; Do but so here and all is at an end. Indeed, if it were a taken-up worship, or some humane injunction, it might perchance be drawn within the case of the ‖ Mark this. Brazen Serpent. But being thus directly set down by God himself, in us, there may be superstition; in it, 2 Kings 18.4. there can be none; and if it be in us, we are to amend ourselves, but not to stir the Act which is of Gods own prescribing. It was never heard in Divinity, that Superstition could ever abolish a duty of the T●xt. That we set ourselves to drive away Superstition, it is well, but it is well too that we so drive it away, as we drive not all reverend regard and decency away with it also; And are we not well toward it? We have driven it from our head, for we keep on of all hands; and from our knees, for kneel we may not; * Few than d●d it, & most since do it upon this Sermons instigation, and Bishop's reputation. we use not I am sure. Sure, heed would be taken, that by taking heed we prove not Superstitious, we slip not into the other extreme before we be aware, which of the two extremes Religion worse endureth, as more opposite unto it: For believe this, As it may be superstitiously used, so it may be irreligiously neglected also. Look to the Text then, and let no man persuade you, but that God requireth a reverend carriage even of the body itself, and namely, this service of the knee, and that TO HIS SON'S NAME, ye shall not displease him by it, ●ear not; Fear this rather for the knee, if it will not bow, that it shall be stricken with somewhat that it shall not be able to bow: And for the Name, that they that will do no HONOUR TO IT, when time of need comes, shall receive no comfort by it. And so I leave this point. Thus far this Bishop's words, whose great ●ame and estimation for learning, drew on many other Bishops, Deans, prebend's, Divines, Scholars, and Laymen to practise and promote this Bowing to or at the Name of jesus, (formerly disused for the most part) as a duty of the Text, or a necessary Worship, or decent Cer●mony grounded thereon, without any due examination of his words, Quotations or Reasons, which if soberly discussed, rather overthrow than ratify his Conclusions. I shall therefore briefly survey them in the general, and then descend to discuss some particulars. First, Be pleased to take notice of the mistranslation of his Text, At the name, for In the name of jesus every knee should bow, against the Original and all other English Translations extant, but that of Geneva; which corrupts both the English, sense, and meaning of the text; & renders it as incongruous English and Nonsense; as to translate these Scriptures, a Mat. 18.20.5. c ●4. 5. Mat. 9.33, 41, Lu. 9.48 john 14 13. c. 14 18 c. 15.16 c 16. 23.2●, 26. Where two or three are gathered together IN my name; Receive one such Child IN my Name; Whatsoever ye shall ask IN my name; many shall come IN my name; Believe IN my name, etc. Into, where two or three are gathered together At my ●ame; Receive one such At my name; Whatsoever ye shall ask At my name; Many shall ask At my name; Believe, hope, trust At my name; O●, b Tit. 1.13. c▪ 2.2. sound IN the Faith, into ●ound AT the Faith, which is neither good English, Sense, nor Scripture. 2ly. Observe how he no less than ten times, or more changeth At his name, into Ad nomen, To the name of jesus. He would have u● bow To the Name; To his name to bow, etc. are Ten times repeated. Which, as it idolizeth the name jesus itself, by giving divine honour and worship To I●, as a duty of this Text; so it justifies and makes much for the Jesuits and Romanists bowing to and adoring his name jesus wherever they behold it written, c see Section 3. carved, painted, as well as hear it pronounced. Yea in some measure it subverts his pretended new Duty of his Text by this Nonsequitur: Every knee should bow To the name of Jesu●; Ergo, all Christians must bow their Knees To this Name jesus, when ever it is pronounced in the Church, and they hear the sound thereof in reading of a Chapter, Epistle, Gospel, Collect, Prayer, Sermon, Homily, or administration of the Sacrament. 3ly. Consider his main Scripture cited to prove this bowing At and To this name jesus, to thi● Name only, not his Name God, Lord, Christ, or any other Name, is Psalm 111.9. Holy and Reverend is his Name. But is this name jesus, the Holy and Reverend name, intended in that Text? Nothing less. For first, this Psalm was compiled many hundred years before our Saviour's incarnation, or his Name jesus given unto him by the Angel, or imposed on him by his direction at his circumcision, Mat. 1.21, 25. Lu. 1.31. c. 2.21. What name was it then, which is so holy and reverend? the very Psalm itself resolves in direct terms, it was no other but Lord, four times repeated in it, v. 1, 2, 10. Praise the Lord, I will praise the Lord with my whole heart; etc. The works of the Lord are great, etc. The fear of the Lord is the beginning of wisdom; there being no other Name else used in the whole Psalm, nor in the Psalm next before and after it, viz. 110. & 112. That this title LORD is this holy and reverend Name, is further evident by the 1 Chron 16.7, to 12. & Ps. 105 1, 2, 3, etc. In that day David delivered this Psalm to thank the LO●D. O give thanks unto the Lord, call upon his Name, Glory ye in his holy Name, Let the heart of them rejoice that seek the Lord, Seek the Lord & his strength Seek his face evermore, etc. Ps. 103.1, 2. Bl●sse the Lord O my Soul, and all that is within me bless his Holy name. Bless the Lord O my Soul, etc. (Here is his Holy name above every Name; his Exaltation and Dominion over all Creatu●es thus follows) v. 19.20, 21: The Lord hath prepared his Throne in Heaven, and his Kingdom ruleth over all. Bless the Lord ye his Angels that excel in strength, that do his commandment, harkening to the voice of his word. (Here are things in Heaven bowing their Knees to him) Bless the Lord all ye his Hosts, ye Ministers of his that do his pleasure. Bless the Lord all his Works in all places of his Dominion (in heaven, earth, and under the earth) agreeing with Phil. 2.9, 10, 11. and resolving LORD to be his holy Name above all Names, since every tongue should confess that jesus Christ is Lord, in or to the glory of God the Father. Add to this Psalm 142.21. My mouth shall speak the praise of the Lord, and let all Flesh bless his holy Name for ever and ever, Lu. 1.46.49 My Soul doth magnify the Lord, etc. For he ●hat is Mighty hath magnified me, and holy is his Name. Therefore this Name Lord, not jesus, is the name that is holy and reverend mentioned in Psalm 111. and the Name above every Name in which every knee should bow, intended in the Phi●ippians, notwithstanding this Bishops and other Doctor's fancies to the contrary; and the bowing of every kneee, a ‖ Bishop●ewels ●ewels Reply to Harding. Artic. 8. p 379, 405. bowing of subjection of all Creatures to his Sovereignty, especially in the day of Judgement, as I have * Page 3, to 20. already evidenced at large. Which I shall further demonstrate by these ensuing Scriptures, Rev. 1.5, 6, 8, 18. Jesus Christ, the first begotten of the dead, the Prince of the Kings of the earth, etc. to him be glory and dominion for ever and ever, Amen. I am Alpha and Omega, the beginning and ending saith the Lord, which is, and which was, and which is to come, the Almighty. I am he that liveth and was dead, and behold I am alive for evermore Amen; and have the keys of Hell and Death, Rev. 3.21. To him that overcommeth will I grant to sit with me in my Throne, even as I also overcame, and am set down in my Father's Throne; Rev. 6.10 And they cried with a loud voice, how long O Lord holy and true, dost thou not judge and avenge our Blood, etc. And the Kings of the earth, and the Great men, and the rich men, and the chief Captains, and the mighty men, and every bondman and freeman hid themselves in the denns, etc. and said to the Mountains fall on us, and hide us from the face of him that sitteth on the Throne, and from the wrath of the Lamb. R●v. 11.15, 16, 17. And there were great voices i● heaven, saying, The Kingdoms of the World are become the Kingdoms of the Lord, and of his Christ, and he shall reign for ever and ever. And the 24. Elders which sat before God o● their seats fell down on their faces, and worshipped God, saying, We give the thanks Lord God Almighty, which art, and waste, and art to come, because thou hast taken unto thee thy great Power, a●d hast reigned. And the Nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy Servants and Prophets, and to the Saints, and them that fear thy name, small and great, and shouldest destroy them that destroy the earth, Rev. 15.3, 4. And they sung the song of Moses, and of the Lamb, saying, Great and marvellous are thy works, Lord God Almighy, ju●t and true are thy ways thou King of Saints, etc. Who shall not fear thee O ●ord and glorify thy name, for thou only art holy, for all Nations shall come and worship before thee, for thy Judgements are made manifest, Rev. 16.7, 8, 9 And I heard the Angel say, Thou art righteous, O Lord, which art, and waste, and art to come, etc. And I heard another under the Altar say, Even so, Lord God Almighty, true and righteous are thy judgements, Rev. 18.8 etc. She shall be burnt with fire, for strong is the Lord God that judgeth her. Rev. 19.1, 2, 4, etc. After those things, I heard a great voice of more people in heaven, saying Allelujah, salvation, ●nd glory, and honour, and power ●nto the Lord our God; for true and righteous are thy judgements, for he hath judged the great Whore And the 24. Elders, and the 4. Beast's fell down and worshipped God that sat● on the Throne, saying, Allelujah, etc. And I heard as it were the voice of a great multitude, and as the Voice of many waters and mighty thunderings, saying, Allelujah; For the Lord God Omnipotent reigneth: Let us be glad, and rejoice, and give honour to him, etc. And out of his mouth goeth a sharp sword, that with it he should smite the Nations, and he shall rule them with a rod of Iron, ●nd he treadeth the winepress of the wrath of God; and he hath on his vesture, and on his thigh a name written, King of Kings, and Lord of Lords, etc. And I saw the dead, small and great, stand before GOD, and the Books we●e opened, etc. and they were judged every man according to their works. And then it will be mo●t clear, That the Names of God, Lord, Lord of Lords etc. not the name Jesus, (not once mentioned in all these Texts) is the name above every name; and the bowing, subjection of all Angels, Men, Spirits, great and small, good and bad before the Throne or Judgement seat of Jesus Christ, and his judging of them, the bowing of every knee; and their confessions of him to be LORD, and GOD, in the glory of God the Father: the very same intended in Phil. 2.9, 10, 11. Isay 45.23. and Rom. 14 4ly Take notice of these his Hyperbolical expressions, which may prove very dangerous if not warily understood, and quali●ied with some grains of charity and candour. Here is super up●n super: Another supper to his Name, no l●sse than his Pe●son. That above all persons (not excepting the Persons of God the Father, and God the holy Ghost) And this a●ove all names whatsoever: not excepting the Names of God, God the Father 〈◊〉 HOLY SPIRIT, (no more than the other great and glorious names of Christ, Son of God, Lord, etc.) whose Persons and Names too are Coaequal with the Person and Name of I●sus; Therefore to be equally adored, bowed to and honoured by all Orthodox Christians: whereas these his expressions, seconded with constant bowing● only at and to the Name, Person of Jesus, not of God the F●ther, or God the Holy Ghost, imply, yea make an inaequality in the very Trinity itself, and advance the Pe●son, Name of Jesus the Son, above the Person, N●me of God the Father; and Person, Name of God the holy Spirit; whose Deity the * See Irenaeus, Epiphanius, Augustinus cont●a Haerese●, Alphonsus de C●stro, & Ephr●im P●git de Haeresibus. Eunomians, Macedonians, Samosetanus, Photinus, and their followers denied of old (and Biddolph with others amongst us of late) as well as the Arrians denied the Deity of Jesus Christ. 5ly. His words, That God requires this service of the knee, and that to his Son's name (Jesus) Ye shall not displease him by it, fe●r not, etc. They that will do no honour (he me●●s by this bowing at or to it, every time it is recited) when time of need comes shall have no comfort by it: Have mind on him that is named, and do his Name the Honour, and spare not, are such dangerous, bold assertion●, as never fell from any Protestant Divines mouth or pen before his; and that in a Royal Court-Auditory; and cannot be justified by any of his Admi●ers; nor excused (as learned Bishop Morton confessed to me when he had well considered them, and Archbishop Abbot too) from the censure of Name-worship, Will-worship; nor distinguished from the See 〈…〉 Papists worshipping of his Name, Cross, Body in the Eucharist, if compared with his former passages. 6ly. Observe this other collateral passage of his, Not to do it at his Name? Nay, at the holy Mysteries themselves not to do It. Which may have a harsh construction agreeable to the Doctrine and practice of the Church of Rome: Even to bow at, kneel to, See 〈…〉 ●ewell● R●p●● 〈◊〉 Harding●●rt c. 8. of Adoration. adore the very Body of Christ in the consecrated Host, and Elements themselves (as the 1 ●●r 11. ●●. Papists do) which he hath left behind him in his Church (as the Bishop writes he hath 〈◊〉 his Name) when he ascended into heaven, See here S●ct. 3. to show forth his death till he come; This seems to be his meaning by his precedent words, His name he hath left behind to us, that we may show by our reverence and respect to It, how much we esteem him. But to take them in the favourablest sense, they import, That kneeling at or to the consecrated Elements of Christ's body and blood, in the act of receiving them in the Lord's Supper, is a duty prescribed by, or necessarily inferred from this Text of Phil● 2.9, 10. as well as bowing at and to the name of Jesus, which some Great * Among others Dr. G. in in his Sermon before the Commons House, May 20 1661. Rabbis have thence concluded, with more confidence than judgement. For as there is not one syllable in the whole Text, Chapter or Epistle relating to, or intended of the Lords Supper; and so not of kneeling, bowing at or to the sacred Mysteries in it; So doubtless things in heaven, and things under the earth, did never yet receive or eat the holy Sacrament; much less adore or kneel thereat or thereto: Neither can this Text in any probability enjoin the Posture of kneeling at the Lords Supper, upon these considerations following: 1. It is most apparent, that Jesus Christ himself instituted his last Supper and administered the consecrated bread and wine to all his Disciples as they sat at the * Luke 22.14, 21, 30. 1 Cor. 10.21. john 13.2, 28. Table, immediately after the Pascal Supper ended in a Sitting, not Kneeling Posture; as all the Evangelist●●hus jointly attest, Mat. 26.20. etc. Mar. 14.18; etc. Luke 14▪ 22. etc. john 13.12. etc. When the ●ven was c●m● H● sat down with the Twelve, as Matthew records it He sat down and the Twelve Apostles with him. So Luke● And as They Sat and did eat, afterward jesus took ●read, &c (So Mark,) And said, Take, ●at, this i● my body, etc. Compared with Luke 22.27. Whether is greater, He that si●teth at Meat, or he that serveth? Is not ●e that Sitteth at M●at? but I am among you as he that serveth (spoken by Christ to the Apostles at and while they sat receiving the * See john 13: 13, 14, 15, 16. Lords Supper, or applied by this Evangelist to that Season) And with Luke 24.30. (wh●ch some Protestants and most Papists apply to this Sacrament, after Christ's Resurrection) And it came to pass as he sat at meat with them; He took Bread, and blessed it, and broke and gave to t●em. Therefore Christ instituted, and the Apostles received the Sacrament sitting, without all dispute. 2ly. It was the constant usage and custom of the Jewish Nation, yea the practice of Christ & his Apostles to Sat at all their Civil and Sacred Feasts, Suppers, Sacrifices, R●pasts, as is most evident by all these ensuing Texts, most express in point, Gen. 27.19. c 37.25. c 43.33. Exod. 16 3. ●ev. 32.6 Judg. 19.6. 1 Sam. 9.22. c. 16.11. c. 19●5, 24, 25 34. c. 20 24 Ruth 2.14. 1 Kings 10.4, 5. c. 13.19, 20. c. 15.35 2 Chron. 9.4. Ps. 26. 4● 5. Prov. 23. 1 Cant. 1.12. Ezech 44.3 Mich. 4.4. Neh. 8● 7. Esther 3.15. c. 7.7. etc. Mat. 14.19, 20. c. 15 35. c. 26.6, 7. Lu. 14.7, 8, 9, 10. c. 17.7, 8. c. 7.36, 37 c. 9.14. Mark 2.15, 16. c. 13.3, 4. c. 6.39. etc. John 6.10, 11, etc. c. 12.1, 2. Act● 10.41. Mar. 8.6. c. 6. 21, 22, 26. 1 Cor. 8.10. c. 10.9. Lu. 22.14, 27, 30. Therefore no doubt they all used this Gesture of Si●ting, not kneeling at the eating and drinking the sacred Mysteries of the Lords Supper, as well as of the Passeover, a Type only of the Lords Supper; whic● the Jews always received Sitting, after their deliverance ●rom the Egyptian bondage (though mo●t conjecture they did eat it Standing in Egypt when fir●● instituted, though the Text doth not express it) as is proved at large by learned Francis Tremelius on Mat. c. 26.20. Gulielm. Stucki●● Antiqu. Conu. l. 2. c. 34. and others, against the error of Chrysostom, ●heophilact, and * Calvin, Harmon Evang in Ma●. 26.20 p. 319. ●eza, Thomas Paybody, Apology for the Gesture of Kneeling, p. 50. to 60. Ainsworth Annotations on Exod. 12 Scaliger, De emendat. Temporum, l. 6. p. 534. Dr. john Burgess his Lawfulness of Kneeling. c. 19 others who thought the Jews, and our Saviour Chri●t with his Disciples did eat it standing, not sitting. 4ly. The Jews and people of God, yea Heathens too, in their Solemn public and private Fasts, Prayers, Sacrifices, Devotions usually SAT (not Kneeled) down before the Lord and his Prophets, witness Judg. 20.26. 1 Sam. 1.9 2 Sam. 7.18. 1 Chron. 17.16. Ezra. 9.4. Neh. 1.4. Ps. 137.1. Gen. 31.10 1. Kings 19.4. Isay 52.2. c. 3.26. c. 47.1, 5, 8. Job 2.8, 12. Num. 2.10. Ezech. 14.12. c. 20.12. c. 26.16 c. 33.31. Mich. 7.8. Zech. 4.8. Lu. 1.79. Lu. 10.13. c. 8.35. Mat. 27.61. Deut. 33. 3● 1 Cor 14 30. Jam. 2.3. Yea we read that Christ usually SAT when he instructed the people; Mat. 13.1, 2● etc. 26.55. he said, I sat daily with you teaching in the Temple: yea he SITS now at his Fathers own right hand in heaven, making intercession for u●. Col 3.1. Ps. 110.1. Rom. 8.34. Hebr. 1.3 c. 10.12. Therefore it is more than probable (from this consideration) that Christ and his Apostle SAT nor kneeled at the Lords Supper, this gesture of Sitting being a gesture of humility (as St. * Ena●ratio in Ps 126 Sessio humilitatem significat. Augustine defines) as well as Kneeling, and more frequently used in days, duties of fasting and humiliation, than any other posture, a● the premised Scriptures evidence, or than falling down upon the knees to pray on such days as these, of which we find one only Precedent in Scripture, Ezra 9.5. and that after long sitting down astonished, v. 3, 4. which sufficiently refutes the error of those, who repute Kneeling the fittest, humblest gesture both in Prayer, and receiving the Sacraments, though they use it not in the Act of Baptising. 4ly. That Chrysostom, Theophilact, Calvin, Camerarius, Beza, and others on Mat. 26.20. Mar. 14.18 &c▪ Lu. 22.14. are of opinion, that Christ and his Apostles did eat the Pascal Supper standing; which being ended, Deinde recumbentes, & recumbentibus tradidit suum Sacramentum: Primum enim perfecit significatum, deinde verum perfecit: & recubuisse proprium Pascha traditurus. Peracto selenni Pascharitu, ut caenaret r●cubuisse interpreter: learned Gulielmus Stuckius, Antiqu. Convivinalium, l. 2. c. 24. De more Sedendi ad Mensam, de sedibus atque sellis, proves at large, that it was the general custom of the jews, as likewise of the Grecians, Romans, and most other Nations in their Civil and Sacred Feasts, to sup and eat SITTING; and that Christ and his Disciples did institute and eat the Lords Supper Sitting, which Buxdorfius, and Antonius Walaeus Commentary on Mat. 26.20. prove at large, to whom I refer the Readers for fuller satisfaction. 5ly. This truth of our Saviour's and his Apostles Sitting at the Lords Supper, See Thomas Beacon his Catechism, f. 484, 4●1. That Christ administered and his Disciples received the Lord's Supper Sitting, is so apparent, that the Papists themselves (who, as most affirm) introduced Kneeling at the Lords Supper to adore the Consecrated Elements, and that the Priests might with more ease put the Bread into the Receivers mouths, which themselves must not touch nor handle) in most of their Mass-books, a Alexander Alensis. Sum. Theol. Pars 4. qu. 11. Artic. 1. Queen An Christus suum met. corpus in Caena sumpse●i●● p. 374. M●ssals, Breviaries, Hours, and other Books of Devotion, picture our Saviour in their Masses and Festival, De Caena Domini, sitting with his 12. Disciples round about a Table administering the Lords Supper to them SITTING, not Kneeling. And they have also compiled sundry Hymns, and Anthems, expressing this their posture of Sitting at the Lords Supper, viz Alex A●ensis pars 4 p. 174. Rex Sedet in Caena turba cinctus Duodena Se tenet in manibus, se cibat ipse cibus, &c And b B●eviatium Romanum Antuerpiae, 1621. p 26●. In supremae nocte caenae recumbens cum Fratribus Cibus turbae duodenae se dat suis manibus. And some of their c Alexander Alensis, Pars 4. Quest. ●0 sect. 7 p. 358. Schoolmen debate at large, Whether his Body there present under the Elements after Consecration (as they hold) be not now SITTING, not lying on the Altar; because he first instituted it SITTING? as they unanimously grant; and is now SITTING at God's right hand in heaven. 6ly. All foreign d See A●etius, Beza, Beacon, Brentius, Calvin, Cartwright, Chemnitius, Gual-Deodat, Mayor, Os●ander, Scultetus, Tos●anus, Zuinglius, May ●rus, Marlorat. piscator, Walaeus, Danaeus Protestant Divines and Commentators I have seen on the Evangelists, jointly grant and assert, that Chest instituted, and his Apostles received the Lord's Supper sitting; and our own Martyrs, Writers, both used and writ for the use, continuance, and revival of this gesture of Sitting, as * In his works p. 476.477. Mr. William Tyndal, e Catechism, f. 48●. Thomas Beacon, in their Works, printed cum Privilegio long before Mr. Cartwright and others raised this Controversy; and Mr. Hooker, Bp. Morton Dr. john burges, with others who have writ in defence of kneeling at the Sacrament, acknowledge it for a truth. Whence f In his works, London 1622 p. ●98. Dr. Boys a Dean of Canterbury in his Pestle on St. Stephen's day, thus argues for the change of this posture used by Christ & his Apostles. Concerning Kneeling at the Lords Supper, If the Church have power and authority ●o change the time, commanding us to receive the Communion in the morning, whereas christ's was in the g 1 Cor. ●1. 23. night; to change the place, whereas Christ ordained it in a h Mat. 2●. 18. Private house, we communicate in a Temple. To change the Number and quality of the Persons delivering the Sacrament unto more than twelve, and to Women as well as Men; I see no reason but it hath authority to change the Gesture. The Time was altered, because for this Sacrifice the Morning is the most fit time; the Place was altered, because the Church was the most fit place. The Gesture was altered also (being a matter not of the Sacraments essence, but of outward Order only,) because Kneeling is the most fit gesture, for Protestants especially, who deny the gross real presence, and hold the Lords Supper an Eucharist or thanksgiving unto God, for the redemption of the World by the death of his Son; giving of thanks is a part of Prayer, and in Prayer no gesture so fit as Kneeling. So that by this Doctor's confession, Christ, his Apostles, and the Primitive Christians used the gesture of Sitting, not Kneeling at the holy Mysteries; till the Church by her own Authority, in after ages, changed it into Kneeling. I wonder therefore much at Mr. Thomas Paybody hi● bold assertion in his Just Apology for the gesture of Kneeling in the Act of receiving the Lords Supper, London 1629. part 2. p. 49. I do avow, that it is impossible to demonstrate, so, as the Conscience may infallibly build thereupon, that either Christ or his Apostles Sat in the Eucharistical Supper: and at a Great Doctor's assertion, that they kneeled at it, and received only the Paschal Supper Sitting; when all the premised Scriptures, Authors, and sundry more resolve the contrary. What Church it was that changed this Gesture, and when, how, or for what cause she did it, Dr. Boys defines not. * Vol. 1. of his Works, ●. 484, 485. But learned Thomas Beacon, Prebend of Canterbury, long before he was Dean, in his Catechism printed cum Privilegio with his Works, London 1563. (dedicated ●o all the Archbps. & Bp●. of England, and applauded with some of their Panygericks Verses in commendation of his Piety and Learning) gives us this account thereof, & of these Gestures of Kneeling & Sitting. Albeit I know & confess that Gestures themselves be indifferent, yet I could wish all such Gestures to be avoided, as have outwardly any appearance of evil, according to this saying of St. * 1 Thes. 5. Paul, Abstain from all evil appearance. And forasmuch as Kneeling hath been long used in the Church of Christ at the receiving of the Sacrament, thorough the doctrine of the Papists, although of itself it be indifferent, yet I could wish it were taken away by Authority of the Higher Powers. Why so? for it hath an appearance of evil. When the Papists had made of the Sacramental Bread and Wine a God, and had taught and commanded the People to worship it as God, than gave they commandment streightwaies, that all the People should with all Reverence Kneel unto it, Worship and Heno●r it. And by this means the Gesture of Kneeling crept in, and is yet used in the Church of the Papists, Nota. to declare, That they Worship the Sacrament as their LORD GOD and SAVIOUR. But I would wish with all my heart that either their Kneeling at the Sacrament were taken away, or else that the People were taught, that that outward Reverence was not given to the Sacrament or outward sign, but to Christ which is represented by the Sacrament. But the most certain and sure way is, utterly to cease from Kneeling, that there may outwardly appear no appearance of evil, according to the commandment of St. Paul: lest the Enemies by the continuance of Kneeling should be confirmed in their Error, Nota. and the Weaklings offended and plucked back from the truth of the Gospel; Kneeling with the knowledge of godly honour is due unto none but God alone. Therefore when Satan l Mat. 4. commanded our Saviour Christ to kneel down before him and worship him; he answered, It is written thou shalt worship the Lord thy God. As concerning Sitting at the Lords Table, which is also used in certain reformed Churches, if it were received by Public authority and common consent▪ and might conveniently be used in our Churches, I could allow that Gesture best. For as it is not to be doubted but that Christ and his Disciples Sat at the Table, where Christ delivered unto them the Sacrament of his Body and Blood Nota. which use was also observed in the Primitive Church a long time after; so likewise is it most comely, that we Christians follow the Example of our Master Christ and of his Disciples: nothing can be unreverently done that is done after the example of Christ and of his Apostles: We come together to eat and drink the holy mysteries of the body and blood of Christ, we have a Table set before us, is it not meet and convenient that we sit at our Table? The Table being prepared who standeth or kneeleth at his meat? Yea rather who sitteth not down? When C●rist fed the people, he bade them not knee● nor stand upon their feet, but he commanded them to * Mat. 14 19 c. 15.35. Ma●. 6.39. c. 8.6. john 6.20. Luke 9.14, 15 sit down: which kind of gesture is most meet when we assemble to eat and drink, which thing we do at the Lords Table: Neither doth the ●itting of the Communicants at the Lords Table want her glory; for as the standing of the jews at the eating of the Lords Passover, signified, that there was yet to come another Doctrine than the Law of Moses, even the preaching of the glorious Gospel of our Lord and Saviour Christ jesus; and other Sacraments than Circumcision and the Passover, even the Sacraments of Baptism and the Lords S●pper; So in like manner the sitting of the Christian Communicants at the Lords Table, doth signify, preach and declare unto us, that we are come to our journey's end concerning Religion, and that there is none other Doctrine, nor none other Sacraments to be looked for then these only, which we have received of Christ the Lord. And therefore we, sitting down at the Lords Table, show by that gesture, that we are come to the perfection of our Religion, and look for none other Doctrine to be given unto us. Thus this ancient Learned Prebend. Mr. Roger Cutchud some years before him, in his first and second Sermons of the Sacrament, Anno 1552. printed Cum Privilegio 1560. determine● the like in these words, Many coming to the Lords Table do mis-behave themselves, and so do the lookers on, in that they worship the Sacrament with kneeling and bowing their bodies, and knocking their breasts, and with elevating of their hands: If it were to be elevated and showed to the standers by, as it hath been used, Christ would have elevated it above his head; He delivered it into the hands of his Disciples, bidding them to eat it, and not to hold up their hands; to receive it, and not to worship it: And so delivered it to them Sitting, and not Kneeling. Only God is to be so honoured with this kind of reverence, and no Sacrament; For God is not a Sacrament, neither is the Sacrament God: Let us use it as Christ and his Apostles did; if thou wilt be more devout than they w●r●● be not deceiv●d, but beware that thy Devotion be not Idolatry. So he. As for Dr. ●oyes (with Bishop Andrews, * Bp. Mor●●n, Dr john 〈…〉 Payb●dy and others) reason for the Churches changing Christ's, his Apostles, and the Primitive Churches Sitting at the Lords Supper, into Kneeling; Because there is giving of th●nks in the Lord's Supper, (which is therefore styled the Eucharist,) which is a part of Prayer; and in Prayer no gesture so fit as Kneeling; this is very weak and unsatisfactory to many judicious Christian●. 1 Because by this Reason all Christians and Kneelers at the Lords Supper, ought not to sit, but kneel at their own Tables too, when they eat and drink, because they do, or aught * 1 T●m. 4.5. to pray▪ and give thanks to God, before and after meat, and bless their meat, as our Saviour did the Mat 26.26. 1 Cor. 11 24. Rome 14.20. Luke 22.19. c. 24 ●0. Sacramental bread and wine, in imitation of the Custom of the jews consecrating and blessing their meat and drink at their Feasts, and Tables in their private houses, as * Antiq. Con●ivalium l. 2. c. 36. De Consecra●ione Mensae, qua judaei Christiani, & aliae ●entes olim usae sunt & h●die ●tuntur, p. 27●, etc. Guliel. Stuckiu●, with others cited by him, & ‖ In Mat 26 14. Mark 6 39, 40, 41. c. 8.6. Walaeus, Ainsworth, Buxdorfius▪ prove most amply. But Christ, though be gave thanks and blessed the bread and wine at his last Supper, did not kneel, but sat with his Apostles at the Table, both when he blessed and distributed the Elements, as the premises evidence: Yea when he solemnly blessed and distributed the Loaves and Fishes to the people, and th● bread he did eat with his twelve Disciples, he made them sit down (not kneel) both before and whiles he blessed them, and gave thanks, and did eat sitting, Mat. 14 19 Mark 6.39.40, 41. chap. 8.6 john 6.10, 11. Luke 24.30. and all Christians still do the like at their own Tables: This therefore can be no sufficient reason to change sitting into kneeling. 2ly. If Thanksgiving be a part of Prayer, and therefore to be performed kneeling, as the fittest posture, not sitting, or standing, pray why do these e Dr. Boys his postils, p. 7. See My short Pacifique Examination, p. 8, to 24. Kneelers teach us, That we ought to stand up at Gloria Patri, and rise up from our knees and seats to repeat it? and some Popish Canons enjoin all to stand up while it is repeated? Is it not a Thanksgiving, a Blessing, and so a part of Prayer, as well as the Eucharist? They must therefore kneel at that for the future, or else disclaim this reason, and their standing up at it. 3ly. The Priests and others used to stand up to give praise and thanks to God, 2 Chron 20.19. 1 Kings 8.14, 15. Yea the Israelites more usually stood, then kneeled, when they prayed to God in public or private, as is evident by 1 Kings 8.14 2 Chron. 20.5. chap. 9.13. Gen. 19▪ 27. Levit. 9.5. Deut. 10 8. chap. 29▪ 10. 2 Chron. 29.11. Ezech. 44.11, 15. jer. 15.1. chap. 18 20. And not only the Pharisee, but humble Publican in the Gospel, stood not kneeled when he prayed with a dijected face and spirit, Lord be merciful to me a sinner, Luke 18.11, 13. yea Christ's Disciples likewise stood when they prayed, and used the Lords Prayer, Nota. and that by Christ's approbation, if not express precept, Mark 11.25. When ye * See Walaeus on this Text. stand praying, forgive, etc. which relates to Mat. 6.14. immediately following the ●ords Prayer, which we never read the Apostles used kneeling, but standing only, and that by Christ's approbation and command: How then can kneeling be the fittest gesture in Prayer, and for the Lords Prayer especially, which most Bishops and Ministers kneel down to say at the end of their own Prayers before their Sermons, which they make standing, not kneeling? Why stand or kneel they not a like at both, and contradict the Apostles practise as well in kneeling at the Lords Prayer, as at the Lords Supper, when as they stood at the one, and s●te at the other? Is not this to bid a Nonobstante to Christ and his Apostles? To control and censure their practice, gesture, instead of imitating them? To * 1 Pet. 5 3. Lord it over God's people and inheritance, and deprive them of that Christian Liberty which Christ himself hath purchased for them? 4ly. There is not one precept nor precedent in the Bible for Kneeling at the Lords Supper, but many direct Texts and Precedents that Christ and his Apostles received it sitting, whose examples we ought to imitate, rather than any Doctor's Phantasms. No precept in the Old Testament or New, and very few precedents in either for Kneeling in Prayer, especially in public Prayer: There are many Precedents for sitting and standing both in public and private Prayers, ●ast●, Humiliations, in the Texts forecited, and the * Tertul. de ●ejunio, & Corona Militis▪ Cyprian de Oratione. Surius Concil. Tom 1. p. 447. Tom. 2. p. 1052. Tom. 3. p. 277. Cent. Magd. 3. to 8. c. 6. Primitive Church, Christians for above 800. years after Christ, on all Lords days throughout the year, and from Easter till Whitsuntide, constantly prayed standing, not kneeling, in honour and memory of Christ's Resurrection, without bowing at his name jesus, or kneeling at the Lords Supper, for aught appears by any Council, Father, or Ecclesiastical History; the places of a De Spirita Sanct● l. 3. c 12. Per scabellum te●ra intelligit●r, per terram autem caro Ch●isti, quam 〈◊〉 ●uoque in mysteries ADORAMUS, et quam Ap●st●li in D●mino jesu ad●rarunt. St Ambrose, and b Ena●ratio in Ps●l. 98. Nemo ou●em carnem ill●m m●nducat nisi p●ius ADORAVI●, Inventum est quem adm●dum ad ●etur ta●e sca●el●●m 〈◊〉 D●mini, & n●n s●l●m n●n pe●cemu● ad●rand●, 〈◊〉 emus non ADORANDO. Aug●stine, produced by the Papists for Adoration of the Hostia, and by others for kneeling at the c ●ish●p 〈◊〉 Reply to Ha●d●ng 8 〈…〉 Sacrament (grounded upon a mistranslation and mistake of Psal. 99.5. Adore and worship his Footstool, instead of at his Footstool, interpreted his holy Hill, vers. 9 not the flesh of Christ) prove neither the Sacraments Adoration, (not there mentioned) nor Kneeling in the Act of receiving, much less the Monkish story of the Macedonian woman, recorded by d 〈◊〉 l. 13. c. 7. Nicephorus, e Hist. Eccl. l. 8. c. 5. Sozomen▪ and the f C●nt. Magd. l. 4. c. 6 col. 670. Century Writers, (much urged of late) who after she had received the consecrated bread into her hand, (according to the Custom then used) from St. chrysostom, conveyed it away, and put other unconsecrated bread into her mouth, brought to her secretly by her Servant, from her house, for which end, P●rinde quasi orationi vacatura se inclinata summisit (●o Nicephorus) Mysterium sacrosanctum occuluit: Or, cum pan●m accepisset & jam priusquam sumeret, quasi oratura in terram inclinaret, aliud quoddam domo ablatum, famula, quam ad eam rem instruxerat, subministrante, cum ori admovisset, ecce inter mandendum in lapidem induruit, as Sozomen records it. All Historians agreeing, that she received the consecrated bread not kneeling (as g Dr. Burges, his Lawfulness of kneeling in receiving the Lords Supper, p. 83 & Dr. G. in his Sermon 1661. some Great Doctors mistake) but sitting or standing; she kneeling and bowing down as if she were about to pray, after she had received it in her hand in another posture, to convey it away secretly to her servant only, not to eat it. Finally, There is not one Canon to be found made by any General, National, Provincial, Council, or Synod from Christ's institution of the Lords Supper, till above 1460. years after his Ascension: Not any one Rubric in all the Liturgies, Writings of the Fathers, or Missals, Breviaries, Offices, Pontificals, Ceremonials of the Church of Rome itself, that I could either find, upon my best search, or any other yet produce, enjoining Communicants to kneel in the Act of Receiving. This truth is acknowledged, and thus proved at large by our learned Dr. john Burges, the best, eminentest Champion, for this Gesture of kneeling of all others. This gesture of Kneeling was never any constituted Ceremony of the Church of Rome, nor is it at this day. Bellarm. l. 2. de Missa, c. 14, 15. sets down all the Ceremonies of the Mass, and a Dr Burges his Answer rejoined to the Reply of Dr. Mortons' general Defence, p 478, 479, 480. dedicated to King Charles the first. never mentions Kneeling in the Act of Receiving, as one of them; no nor yet the Mass-book, which shows when the Priest or People must bow or kneel for adoration of the Crucifix, Altar or Sacrament. b De Ritibus Eccles. Cathol. l. 2. p. 557. n. 29. c. 55. Durantus, writing of the Roman Ceremonies, not only names not this gesture for one in the act of receiving, but, on the contrary affirms, That it ought to be taken Standing, and proves it also. And so doth the c Ordo Roman. Bibl. Patr. col. 1618. Tom. 8. p. 393. Sacrar. Cerem. l. 2. p. 181. Edit. Colen 15●8. Pope himself receive or partake it; and when he celebrates the Office he receiveth Sitfing, as being a Type of Christ; and d Missale Rom. in the Rubric set out by Pius 5. every Priest by order of the Mass-book, reverenter stans standing reverently at the Altar, and not kneeling there. The Bowing or Kneeling of the Priest at the Mass, are to the Crucifix set on the Altar, to the Altar, or at the time of consecration, that is, immediately after it. e Durantus de Ri●ibus, p 443, ●43 l. 2. c. 11 The People which ●eceive not, a● well as those that do receive, are reverenter inclinari se, reverently to bow themselves to the Sacrament, not when they receive i●, but when the Priest doth elevate the Paten, or Chalice for Adoration, or when the Host is carried to any sick ●●rson, or in Procession. And this is that Adoration which was first brought in by f In De●ret. Greg. I●●. 41. Pope Honorius the Third, and not any Kneeling or Adoration in the Act of Receiving. True it is that the Receivers of the Host from ●he hand of the Priest do Kneel, not ●or Adoration, but of an ancient Custom, (since transubstantiation) not by Order or Institution. Only in some places and occasions they do it, but then not for Adoration, but either for reverence of the g Lib C●remon. 2 p 181 Pope (as when he administereth to the Sub-deacon, as they do also take hallowed Candle● at his hand Kneeling, h Id. p. 192. genu flexo on Candlemas day) or else they do it to that end, that the Priest may put it more easily into the Mouth without danger of spilling, or shedding any of it. Hence in the i Ca●. De s●cra Comm●n. Miss●l of the Order of Predicants allowed by the Chapter of Salamenca 1551. and by the Pope, p●inted at Venice, Anno 1562. two of the F●ee●s ar● TO KNEEL on each side of the * One Superstition begets another. Priest, holding a clean napkin betwixt him and the receiver, and putting it under the Communicants chin, for fear of shedding. The Communicant himself is forbidden to prostrate (id est, to bow his Body) himself (which in the Act of Adoration, all but the Priest which celebrates ar● therein commanded to do) or to kissi the ground, or Priests f●et. But k See Super ●r●da in 〈◊〉 ap●● flex●● gen●b●● tot● al●o ●orp●r● erecto●e disponent▪ etc. KNEELING upon one of the greeces he m●st hold all his Body upright, and opening his mouth neither too much nor too little, without turning his eyes or countenance undecently aside, in comely order and reverence he is to receive the Sacrament. This KNEELING of the Communicant is not for adoration of the Sacrament, no more than the KNEELING of those which stand sideways to hold the Napkin. Yea prostration, or bowing the trunk of the Body, is there forbidden them when they receive, which is in the same Chapter commanded for adoration to those that do not then communicate, but look on, ut stint super formas prostrati, and all before the Sacrificer himself, prosternant se adorantes. So that this Kneeling in the Receiving, was only for the conveniency of putting the Host into the mouth of the Receiver, and not for adoration of the Eucharist. And yet this is not any established Ceremony of the Church of ROME at this day. This may further appear not to be for Adoration, Because the Priest himself receives in both kinds standing. Nay it is against their rule that a man should adore any thing lower than himself; The reason with them is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to worship or fall down, requireth position of the whole body lower than that which is worshipped. l Papatus sive depravatae Religionis o●i●o, p. 7●. Edenbu●g. 1594. Mr. Thomas Morrison reports of one in Savoy who escaped difficultly for looking downward at the Host, passing by his window in procession▪ It is therefore without question true, that Kneeling in the Act of Receiving, was never any instituted Ceremony of the Church of ROME, nor never used when it was used with them for adoration of the Sacrament, as is falsely believed and talked of by many. Thus this learned Doctor, positively (and I conceive most truly) concludes in a Book dedicated by him to King Charles the first, An. 1631. And he asserts the like almost in the same words, in his Treatise o● The lawfulness of Kneeling in the Act of Receiving, p●inted London 1631. dedicated to the Lord Keeper Cov●ntry, ch. 21. p. 66, 67, 68 & ch. 32. p. 110, 111, where he confesseth, likewise, That KNEELING before and to the Host to have come in by Antichrist, when midnight was upon the face of the world, and Antichrist in his height. Yet concludes, KNEELING in the ●ct of Receiving was not ever yet strengthened with ANY PAPAL DECREE; but hath been since made a Footbanke unto that Antichristian Monster of Transubstantiation, only by misinterpretation of it, by such as sought out all means, and laid hold on any colourable thing, that might suckle the monster of their brain, when it was once born. So this Doctor. This kneeling then in the Act of receiving is acknowledged by all its learnedest Advocate's, to be introduced only by Custom, Usage, after Transubstantiation, and Adoration of the Host, (prescribed first by Pope Honorius about the year of Christ, 1226. promoted by the Feast of Corpus Christi instituted by Pope Vrban; and confirmed for ever by multitudes of Pardons in the Council of Vienna by Pope Clement the 5. in the year 1310 as our learned i Repl● to H●rding, 8 Article of Ad●ra●●●on p. 381. etc. Dr. john Burges his Lawfulness of Kneeling in the Act of Receiving, p. 65, 66. Bp. jewel, and others affirm) without any Canon imposing it on the people. The first Rubric that ever I met with (except that of the Missal for the Friar's Predicants, forecited) is that in the Common Prayer-book, set forth and confirmed by King Edward the Sixth, in the year 1552. used, continued in all Books of Common P●ayer ever since. Then shall the Minister first receive the Communion in both kinds himself, and next deliver it to other Ministers, if any be there present, that they may help the chief Minister; and after TO THE PEOPLE IN THEIR HANDS, KNEELING: Which Rubric, as the words and manner of penning declare, is rather a Direction, than Injunction to the People to receive KNEELING; For it commands not in precise words, That the People shall all receive the Communion Kneeling, or only Kneeling, in the Affirmative, not Sitting or Standing in the Negative; much less doth it threaten or inflict any penalty at all on the Minister if he give, or on the People if they receive it otherwise; nor enable the Minister to refuse the Lords Supper to such who scruple to take it KNEELING; for he is peremptorily enjoined by the Statute of 1 E. 6. c. 1. Not without a Lawful Cause (to wit, for the scandalous crimes contained in the Rubric or Exhortation before the Communion, and in case of Malice, or Hatred,) to DENY the Sacrament TO ANY WHO SHALL DEVOUTLY AND HUMBLY DESIRE IT, ANY LAW, CUSTOM OR ORDINANCE TO THE CONTRARY NOTWITHSTANDING: Only it directs the Minister, to deliver it to the People in their hands KNEELING; and withal makes an Apology in another Rubric in both King Edward's Books, to clear the use of kneeling from any Superstition or intention of Adoration of Christ's Body in the Elements, or any justification of Transubstantiation, to which ends the Church of Rome had abused it. All which being duly pondered, and that the first Reformers of our Religion under King Henry the Eighth, in their Treatise concerning the Lord's Supper, compiled in the year of our Lord 1533. (printed at the end of Mr. William Tyndal, our famous learned Martyr his Works, p. 476, 477.) desired, That Christian Princes would command and establish a Form of Administering the Lords Supper by them described, wherein ALL THE CONGREGATION are ordered, TO SIT ROUND ABOUT THE LORDS TABLE, as Christ, his Apostles, and the Primitive Christians did. And then compared with these ensuing Confessions of Doctor john Burges in his learned Treatises purposely written in his Defence of the lawfulness of KNEELING in the Act of Receiving, dedicated to our late King CHARLES and the Lord Keeper Coventry: Namely, * The Preface of the Answer●s, p. 25. That the Church of England, holdeth sitting or standing to be as lawful and holy as kneeling, putting no necessity or worship of God in any of these arbitrary Ceremonies. * The lawfulness of kneeling in receiving the Lords Suppe●. ch. 32. p. 110, 111, 112. That there is not to be found any Decree for the gesture of Kneeling in the Act of Receiving, no not in the Roman Church, before or after th●●eal presence, nor yet in the Greek Churches. That ‖ See his Epist. 12. & ●dvers. Hesh●s●um, Opuscula p. 311. et Quaest & Re●p. 243 Edit. 157● Beza and other Churches, which live pellmell with the Popish, where Idolatry is openly in the streets committed, in bowing to a piece of bread, as i● it were nothing else but Christ himself, shifted into a new suit of apparel, had reason enough to forbear this gesture in their Churches, and to dissuade it as a thing which had been and therefore might be dangerous. And therefore Beza doth no where condemn the use of it, as in itself unlawful, but only defendeth the Churches, which in respect of the peril that might ensue, or out of a desire to root out the bread-worship out of the minds of men, do decline the use of this Ceremony. And this was the judgement of all those Divines, who in the name of the French and Dutch Churches, made certain Observations upon the * Harmon▪ Confess Geneva. 1521 sect. 14. p. 120. Harmony of Confessions, set out at Geneva in Beza his time, Anno 1581. for in their fourth Observation on the Confession of Bohemia, sect. 14. they say thus, In this Rite of Kneeling, we leave each Church to their own liberty; not that we condemn it simply, as evil in itself, (used with caution given in our fourth Observation;) But for the rooting of bread-worship out of men's minds, it is better that Ceremony in most places were abolished, in receiving of the signs themselves. May sufficiently persuade his Majesty, our Bishops, Lords, and Parliaments, to indulge the liberty of sitting to those who scruple kneeling at the Lords Supper, since the Church of Rome herself prescribes it not by any Canon or Rubric in the act of receiving, and there hath been, is, and may be peril and scandal in its use. Now whereas some conceit and object, That it is a great contumacy, irreverence, sauciness, boldness, for those who confess themselves a Mat 15.27. The Prayer at the Communion. unworthy to gather the crumbs under Christ's Table, at his Supper, to presume b Lu. 22.14 29.27.30 1 Cor. 10.21. John 12.2. c. 13.12.23. to sit and eat the consecrated Bread, and drinks the Cup at or upon the Table itself; not KNEELING at a distance before, or prostrate under it. I desire such Objectors to ●ons●der. 1. That Christ himself out of his infinite love, invites all Communicants, not to gather up the crumbs under this his Table like c Mat. 15.26, 27. Mar. 7. 2●, 28. Dogs, or as the d judges 1.7. captive Kings did under Adonibezecks (the proud Tyrants) Table, but to sit down, eat, and drink the consecrated Bread, Wine, and this his Heavenly Banquet at his Table. Therefore it is rather a high contempt, disobedience, e Col. 2.18. voluntary sinful Humility, or slighting, undervaluing of Christ's love and grace, for any invited Gue●ts like Dogs and Slaves to lie prostrate before or under his sacred Table, then with Faith and holy confidence to approach unto it, to sit, eat, and drink thereat as he enjoins them. 2ly. That if it were no ill manners, presumption, or irreverence for the f Mat. 26.20. Mark 2.15, 16. ch. 6.39, 40. ch. 14.18. Luke 14.1, 8, 9, 10, 15, to 25 ch. 12, 14, 19, 27, 30. ch. 24.30. john 12▪ 2. ch. 13.12. Disciples, Lazarus, and others, to sit down with Christ himself, whiles on earth, at ordinary Tables, the Pascal Supper, and Lords Table too, or in g john 12.23, ch. 21.20. St. john, to lean on his breast and bosom at it; or in the Primitive Church, Christians to sit, eat, and drink the consecrated Elements at the Lords Table, for many hundred years after Christ's Incarnation; then doubtless it can be no contempt, misdemeanour, irreverence, unmannerliness for any now to do the like, but rather it must be so in those who refuse to do it, upon such fancies, grounds, which either Christ, his Apostles, the Primitive Church, Christians knew not, or deemed insufficient to induce them to change fitting into kneeling at the Lords Supper. 3ly. If the Objectors or other Subjects, or persons of inferior quality, were invited to sit down and eat at the Kings, Princes, Lord Keepers, Lord Mayor, or any other Great Man's Table, at Dinner, or Supper, it would be reputed a strange singularity, folly, indecency, or contempt, (not reverence, decency, or good manners) in or for all or any of them, out of pretended modesty or unworthiness, to kneel down only before, or lie prostrate under their Tables, but not to sit down at them, and eat together with them, when commanded, as h Gulielmus Stuckius, Antiq. Convivalium, l. 2. c. 34▪ all anciently, and at this day use to do, without kneeling, or prostration at or under the Table. Why should it not then be so in those invited by Christ himself, to eat and drink at his sacred Table? 4ly. Christ Jesus by his death, merits, and transcendent love, hath not only made us i Ephes. 5.30. 1 Cor. 12.27. Members of his body, of his bone, and of his flesh, k john 17▪ 2●. 22, 23. 1 john 5.20. one in and with him, his own l Hebr. ●: 11● Brethren, m john 15.14, 15. Friends, yea n john 1.22. Rom. 8.14, 19 1 john 3.1, 2. ch. 5.2. Sons and Children of God his Father; but also o Rom. 8.16, 17. Gal. 3.26, 29. jam. 2, 5. Heirs and joint Heirs with Christ of the Kingdom of God; yea p Rev. 1.6 ch. ●0. 6. 1 Pet. 2. ●. Kings and Priests unto God his Father; and promised q Rev. 3.21 To him that overcometh will I grant to sit with me in my Throne, even as I also overcame and am set down wi●h my Father in his Throne: and also appointed unto his Disciples, a Kingdom, as his Father hath appointed unto him, Luke 22.29, 30. That they may eat and drink at his Table, in his Kingdom, and sit on Thrones, and in s Ephes. 2.5, 6. Heavenly places, together with him, not pick up crumbs under his Table, or kneel, or lie prostrate at a distance from it. All which considered, may satisfy the Objectors, at leastwise so far, as to dissuade them from censuring their fellow Communicants who receive sitting, as irreverent, proud, profane, undevout, irreligious, or restraining this their Christian Liberty and posture of sitting in receiving, the only thing they contend for, leaving them to kneel, or use what gesture they deem best, for their own particular practice. If any yet further object, (as * Bishop And●ews P●ybody, and others they do) That in the Lord's Supper we receive a Pardon of all our sins from God, under the Great Seal of Heaven; Therefore we ought to receive it kneeling, as Malefactors use to receive their Pardons under Seal from the hands of their King, kneeling on their knees. I answer, 1. The Lord's Supper is not a Pardon under Seal, t Mark 14.24. Mat. 26.28. This Cup is the New Testament of my blood which is shed FOR MANY, n●t all. to all Communicants, since the unworthy eat and drink Damnation to themselves therein, 1 Cor. 11.27, 28, 29, 30. 2ly. It was instituted not as a Pardon Sealed, but in remembrance of Christ's death and passion for our sins, and to show forth his death till he come, Luke 22.19. 1 Cor. 11.24 25, 26. 3ly. It is received, only as spiritual meat and drink, to feed and nourish our souls unto everlasting life; to u 1 Cor. 11.24, ●0. Mat 2●. 26, 27. Luk. 12.19, 20. Mark 14. ●2, 23. eat and drink as food; not to keep or reserve in a Trunk, Pix, or Box, as men keep their Pardon●, without eating them, I am sure without drinking them, when sealed only with hard Wax and Parchment: Therefore they rather ought to receive it sitting, as a sacred Feast and Supper, at which all usually sit, not kneel; not as a Pardon, which. none ever received in a Patten or Chalice. 4ly. Though Malefactors receive Charters of Pardon from their Princes own hands now & then, kneeling; yet none use to receive them from their Officers or Ministers hands in that posture in our own or other Kingdoms; who ever received a Pardon or Charter thus from the Lord Keeper at a Seal, or from the Hanaper Officers? Nor is the Lords Supper now received by any from Christ● or God's immediate hands, but only from their Ministers; Therefore we ought not to kneel by their own comparison. 5ly. The Apostles when they received it from Christ's own hands at its first institution, who best knew the nature of it, did not receive it kneeling, but sitting: Neither did any afterwards receive it kneeling, but sitting from the Apostles and primitive Father's hands; why then should all now receive it from the Priests or Ministers hands only, kneeling, not sitting, since this reason prevailed not with them to give or receive it kneeling? 6ly. The chief cause of receiving it kneeling in the Church of Rome after Transubstantiation introduced, as Dr. john Burgess confesseth, (& that on the * See here p. 76, 77. steps near the Table) was, that the Priests might with more ease put it into the Receivers mouths without spilling, who might not take or receive it with their own hands: which custom being exploded in our Church (all receiving it in their hands, and putting it into their own mouths) the reason of the introduction and use of Kneeling ceaseth. To close up this point, I shall seriously request all Protestant Kings, Nobles, Parliaments, and Layme●● considerately to observe the sad effects and dangerous consequences of allowing any Church, Council, Convocation of Clergymen, (who usually monopoli●e both the Title and Power of the * Artic. 20. Acts 20. 2●. CHURCH, though never so styled in Scripture, or the Articles of our Church) a power to alter or innovate any Ceremony or Rite, used by our Saviour or his Apostles, in the Institution and Celebration of the Lords Supper, upon pretext of Custom and lawful Authority in the Church so to do; (the * See here p 68, 69, etc. 79, 80. only Plea for changing sitting into kneeling, in the act of its receiving) by this one precedent of the ‖ Concilium Constantiense, Sessio 13. Surius Concil. Tom. 3. p 820, 821, 822. with Binius, & Crab. in ●heir Collection of Councils. Council of Constance. Upon a Petition and Complaint of some Bishops and Churchmen in that Council, Anno 1414. Of the growth of Heresy and Schism in some parts of the world, by administering the Lords Supper to Laymen in both kinds, and likewise after Supper, or else not Fasting, by some Priests, according to Christ's own Primitive Institution, and the Apostles practise, who pertinaciously affirmed that they ought to do thus, against the laudable Custom of the Church, reasonably introduced. Hereupon this sacred Council (as they style themselves) lawfully assembled in the Holy Ghost, endeavouring to provide for the safety of the faithful against this Heresy, by the mature deliberation of the Prelates therein assembled, and of many Doctors as well of the Divine as Humane Law, declared, decreed; and defined, (by a special Canon therein ratified) Quod licet * M●t. 26 M●r. 14. Luk 2●. 〈◊〉 quoted ●n 〈◊〉 Margin. Ch●is●us post Coenam instituerit, etc. That although Christ instituted after Supper, and administered this venerable Sacrament to his Disciples under both species of Bread and Wine, Tamen hoc non obstante: Yet notwithstanding this the Authority of the sacred Canons (preferred before the Canon of the Scriptures) the laudable and approved Custom of the Church, hath observed, and doth observe, That this Sacunrament ought not to be celebrated after Supper, nor to be received of Christians who are not Fasting, (unless in case of Infirmity, or other Necessity, granted or admitted by the Law, or the Church.) And likewise, licet in Primitiva Ecclesia, etc. Although in the Primitive Church this Sacrament was received by the faithful under both species. Tamen, etc. Yet notwithstanding to avoid some Perils and Scandals, this ●●stom was introduced afterwards, that it should be received by those who consecrated, under both species, and by Laymen, only under the species of Bread: Since it is most firmly believed, and in no wise to be doubted, That the entire Body and Blood of Christ is truly contained as well under the species of Bread, as under the species of Wine: Wherefore seeing, this custom was rationally introduced and very long observed by the Church and Holy Fathers, it is to be reputed for a Law, which is not lawful for any to reject or change at pleasure without Authority of ●he Ch●rch. Wherefore to say, that it is Sacrilegious, or unlawful to observe this Custom or Law, aught to be reputed erroneous; & pertinaciter asserentes oppositum praemiss●rum, etc. and those who peremptorily assert the contrary, are to be banished, and grievously punished as Heretics, by ●he Diocesans of the places or their O●●icials, or by the Inquisitors of Heretical pravity in Kingdoms and Provinces, in which any thing shall peradventure be attempted or presumed against this Decree, according to the Canons and lawful Statutes wholesomely invented in favour of the Catholic Faith, against Heretics. Also this Holy Synod decreeth and declareth upon this matter, that process shall be directed to all the most Reverend Fathers in Chr●st, Lords Patria●ch●, Primates, Archbishops, Bishop●, and their Vicars in Spi●ituals, wherever constituted, in which it shall be committed and commanded to them, by Authority of this Council, under pain of Excommunication, that they effectually punish those offending against this Decree, who communicate the people under both species of Bread and Wine, or that exhort or teach them that it ought to be done. And if they return to repentance, they may be received to the bosom of the Church, wholesome Penance being enjoined to them according to the measure of the offence. But such of them who with obstinate minds shall not care to return to repentance, are to be restrained (and punished) by them, by Ecclesiastical censures, and the aid likewise of the Secular Arm is to be invocated for this end, if need shall require. Here this Popish Council sets up the late Custom, Power Canons of the Church. 1. To alter the very institution of Christ himself, the practice of the Apostles and primitive Church, Fathers, first in two particular Circumstances or Ceremonies observed by them in the celebration of the Lords Supper, to wit, 1. In the time of receiving it after Supper. 2ly. In the manner of receiving it, after meat, but not fasting; And ●rom these 2. Alterations in these Circumstances, proceeds in the third place, to make, justify, decree ● Most sacrilegious alteration in the substance of it, in taking away one Part thereof, to wit, the Cup and Wine from all the Laity at one blow; upon this absurd heretical Whymsical Reason, and notorious untruth, laid down as a most certain undubitable truth, That the Body and Blood of Christ are (by way of concomitance) contained and received under each species of Bread and Wine. 2ly. It sets up, justifies, decrees a direct contrary custom of receiving the Lords Supper, 1. only in the mo●ning, 2. only fasting, 3. for Priests only in both kinds, 4. for all Laymen, under the species of Bread alone without the Cup; with a most audacious, blasphemous, peremptory NON OBSTANTE to Christ himself, the Apostles and primitive Churches Practise and Institution. 3ly. It prohibits Priests and People too, either to imitate their examples, or institution for the future; or to say, preach, or affirm they ought to imitate them; or so much as to speak against any of those their late Customs and Antichristian Innovations, Errors. 4ly. They excommunicate, banish, punish all those as HERETICS, and prosecute, persecute them with Ecclesiastical censures of all kinds, and the power of the secular arm, if they once presume in any place by words or deeds to follow the Precept or Pre●ident of Christ, his Apostles and the Primitive Church, or oppose or submit not to their Innovations, Inversions, and subversions of them. 5ly. If the terror of those Censures prevail to force conformity to their Innovations in any former Nonconformist, whether Priest or ●ayman, he must not be received into the bosom of ●he Church, without public penitence, and Penance proportinable to his offence. What effusion of Christian blood, Martyrdoms, Wars, Schisms, Tumults, Controversies this Canon hath procured throughout Ch●istendome ever since, the Histories of Bohemia, G●rmany. France, Spain, Italy, England, the Netherlands, Mr. Fox his Acts and Monuments, with other Martyrologies, and will abundantly inform us. Our most gracious Lord God & Author of this holy Sacrament of love & unity, so inspire, direct our Religious indulgent Sovereign Lord the King, his Parliament, Council, Bishops, Ministers with the Spirit of Wisdom, Clemency, Moderation, and Christian compassion towards the ●ender scrupulous consciences of many thousand Ministers, and truly loyal, dutiful pious Subjects, in this particular, that the Alteration of receiving the Lords Supper from its primitive, ancient, usual gesture of sitting, practised by Christ, his Apostles, the primitive Church & Christians for many hundred years to Kneeling, only by late Custom since Transubstantiation, and Adoration introduced by the Church of Rome, for the premised ends; the total abandoning of Sitting, and enjoining the sole use o● Kneeling to all Ministers and Communicants whatsoever; the suspending pious Ministers from their Ministry, Benefices, & inflicting ecclesiastical Censures on them as Non-conformists, Schismatics, for not Kneeling, or delivering the Lords Supper to their People sitting; or writing, preaching in defence of this Gesture; practised heretofore; the depriving of those Laymen who refuse to receive Kneeling (for the premised Reasons) not only of the consecrated Cup, as this Popish Council of Constance (with the Councils of Basil, Se●●io 30. & of Trent, Sessio 21. c. 1. si●ce that) did, but even of the Bread too, which Romis● Priests indulge to all Laymen; and totally secluding those from the Sacrament, who out of conscience refuse to take it Kneeling, yea Members of Parliament themselves, and passing them by with public contempt, as of late when they were all enjoined to receive the Lords Supper together; and that against the express words of his Majesty's most gracious * 5 October. 1660. p. 16. Declarations to all his loving Subjects of the Kingdom of England, and Dominion of Wales, concerning Ecclesiastical Affairs, then newly published; That none shall be denied the Sacrament of the Lords Supper, though they do not receive it Kneeling in the Act of Receiving; (Which hath given just ca●se o●●ear of greater severity towards them and others, by overrigid imperious Prelate's, Priest's and clergymen when the Parliament is not Sitting, Ecclesiastical Cou●ts and new Liturgies confirmed▪ restored to their pristine Vigour;) and that barely upon pretext, that the Custom of Kneeling was long b●●ore reasonably introduced, and Sitting prohibited only by the Authority of the Church, in such sort and ●or such reasons as are already mentioned in this Council of Constance; may not produce any further Innovations in our Sacraments Administration and Doctrine too by degrees, and engender N●w Schisms, ●ont●ntions, Disturbances, Excommunications, Pr●secutio●s, Persecutions of conscientious godly Ministers and L●yick●, to the great interruption of our Churches and Kingdom's peace, the total frustration of his Majesty's most Gracious Declarations and Intentions towards all hi● loving Subjects to their general discontent. The prevention whereof, out of mere duty, loyalty, service to his Majesty, & unfeigned desire of our Churches future Unity, Prosperity, by just Dispensations & Indulgencies to all his Majesty's conscientious Loyal Subjects, according to his real, and royal Intentions in this particular, hath made me more copious in this just Apology for Sitting, without passing any overrigid Censure upon Kneeling as Altar Damascenum, and others. utterly unlawful in the Act of Receiving, or on those who practise it in ou● Churches, out of piety, humility and true Christian devotion. Moderata durant. Let our Prelates, Churches, Parliaments * Phil. 4.5. moderation therefore (in these Particulars of Sitting, Kneeling and Bowing at the Name of jesus) be known unto all men; and exercised towards each other; for the Lord i● at hand. I shall close up this Discourse with the Evangelical Precept, Expostulation, and advise of God himself, and his Apostle St. Paul to the Church, Saints of Rome itself, and throughout the World in a like case, Ro 14 3, etc. Let not him that eateth (the Lord's Supper kneeling) despise him that eateth not (kneeling) nor him that eateth not, (sitting, o● standing, but kneeling) judge him that eateth (sitting) for God hath received him. Who art thou that judgest another man's Servant? to his own Master he standeth or falleth, (sitteth or kneeleth.) He that ●a●eth (sitting or standing) eateth to the Lord, for he giveth God thanks; and he that eateth not (sitting or standing, but kneeling) to the Lord he eateth not (so) and giveth God thanks: Why dost thou judge thy Brother, or why dost thou set at nought thy Brother? (who receiveth sitting, standing or kneeling) We shall al● stand before the judgement seat of Christ Let us not therefore judge (or censure) one another (in these * See Augusti●. ad Simplicianum, l. 2. qu. 4. Dr. john Burgess of the lawfulness of kneeling in the Act of Receiving. Thomas Pa●body his ●ust Apoligy for the gesture of Kneeling in the Act of Receiving the Lord● Supper, London 1629. & others. indifferent Gestures) any more, but judge this rather, that no man put a stumbling block, or an occasion to fall in his Brother's way. Let us therefore follow a●ter things that make for P●ace and things whereby we may edify (not crucify, grieve, destroy, excommunicate, or discontent) each other. Destroy not him with thy meat (or thy gesture at it) for whom Christ died. All things indeed are pur●, but it is ill for that man who eateth with offence; or to impose any Gesture) whereby thy Brother stumbleth, or is offended, or made weak. Happy i● he that condemneth not himself in that which he alloweth; for whatsoever i● not of Faith is Sin to him that doth it. But to leave this Collateral Discourse of Kneeling at the Sacrament, which some would enforce from this Text; and return to Bishop Andrews passages concerning Bowing AT and TO the Name of jesus, as a duty of the Text. I shall desire the Readers to take notice of these Mistakes and Errors (as I humbly conceive them) not only couched, but clea●●y expressed in them. His first Error is this, That the name jesus is the name above every name intended in this Text, which Fathers and modern Expositors gainsay. His Second, That the name jesus is above all names whatsoever, yea, above the name of God His Third, That this name jesus is one of Gods own names, and the chiefest name of God. His Fourth, That this Text enjoins men to bow TO (not in or at) this very name jesus, and to this name only. His Fifth, That our Saviour hath left this his name behind him, now his Person is ascended into Heaven, to this very end, that we might do reverence and bow unto it. His Sixth, That the words of the Text are so plain, as they are able to convince any man's conscience, that they ought to bow to the name of jesus when rehearsed in the Church. His Seventh, That there is no Writer of the Ancients on this place (except Origen) but literally understands it, and likes well we should actually perform this duty of bowing to the name of jesus when pronounced. His Eighth, That Ambrose, Hierome, Cyril, and Theodoret (in their Quotations in his Margin) are of this opinion, and thus understand this Text. His Ninth, That there want not Reasons why we should rather bow to the name of jesus, than to the name of Christ. His Tenth, That Christ is not, yea cannot be the name of God. His Eleventh, That God cannot be anointed. His Twelfth, That jesus is the chief name of God, and so by consequence, that jesus could not be anointed, for therein consists the force of this Reason. His Thirteenth, That the name Christ was communicated by God to others, but the name jesus, not, it being a proper name to our Saviour only. His Fourteenth, That that which is proper, is above that which is holden in common. His Fifteenth, That Christ is not so good as jesus, because the end is better than the means, and he was anointed that he might be a Saviour. His Sixteenth, That we must bow to the name of jesus with reference to the sense, That is, with ●eference to the Person of jesus, as he is a Saviour. His Seaventeenth, That this bowing is no taken-up worship, or humane invention or injunction, but a ●uty of the Text, directly set down by God himself, yea an Act which is of Gods own prescribing. His Eighteenth, That the Brazen Serpent was not a thing enjoined nor instituted by God himself, as this is. His Nineteenth, That the Superstition occasioned by this bowing cannot abolish it. His Twentyeth, That this bowing, as it may be superstitiously used, so it may be irreligiously neglected too. For the two first of these his Mistakes they are directly confuted by sundry Fathers, who make the ●ame here given to Christ, above every name, to be no other, but the name God, and that in truth and reality, not mere appellation, as Verse 6. Who being in the form of GOD, thought it not robbery TO BE EQUAL WITH GOD, compared with Verse 11. That every Tongue should confess that jesus CHRIST is LORD to (or in) the glory of GOD THE FATHER, intimate. Witness likewise their ensuing Authorities. Tertullian De Trinitate, lib. Tom. 2. p. 261, 262. Accepit enim nomen quod est super omne nomen, quod ut que non aliud intelligim us esse, quam nomen D●i. Nam qu●m Dei sit solius esse super omnia, consequens est, ut nomen illud sit super omnia, quod est ejus qui super omnia est Dei, etc. vid. Ibid. Athanasius De Incarnatione Christi contra Apollinarium, p. 271. C. Et cum dicit, Ideo super-exaltavit eum Deus, et dona vit illi nomen quod est super omne nomen, de Templo loquitur quod est corpus suum. Non enim qui altissimus est, sed ca●o ejus exaltatur, carnique suae altissimi nomen donavit, quod est super omne nomen. Neque verbum Dei donatitia ratione hoc nomen accepit ut Deus vocaretur, sed caro ejus cum ipso simul, Deus appellata est. Non enim dixit verbum Deus sactus est, sed Deu● erat verbum: Semper enim inquit, Deus verbum, ut ille ipse Deus ●actus est caro, ut ipsius caro ●fficeretur Deus verbum, quemadmodum Thomas Palpator ipsius carnis proclamavit; O qui e● & Dominus meus, & Deus meus; ut rumque simul Deum appellans, etc. St. Hilary, Enarratio in Psal. 2. p. 198. H. Et donavit illi nomen quod est super omne nomen, &c In ●o●ma itaque Dei m●nens formam Se●vi accepit, Scilicet, ex Deo homo natus; ut post mortem Crucis in ●omen quod est super omne nomen exaltetur. In Deum namque quia nullum ultra Deum nomen est, prov●hitur eique hoc potenti, id est, ut esset quod suerat ante, donatur. St. Ambrose, Comment. in Phil. 2 9, 10. Et donanavit ei nomen quod est super omne nomen, etc. Videtur ergo donum Patris, hoc est esse Filium, & nomen ejus super omne nomen sit, hoc est, ess● Deum. Nomen enim Dei; sed per naturam, non per appellation●m●uper ●uper omne nomen est. Hinc est, ut in nomine I●su omne genu flictatur coelestium, terrestrium, & in●●rn●r●m; Sicut ad Romanos significat inter caete●a dicens. Ex quibus Christus secundum carnem, & super omnia benedictus Deus in saecula, etc. Consideremus dicta, sic advertamus vim locutionis. Certe nomen quod super omne nomen est DEI NOMEN EST. Sed si per naturam non constat hoc nomen▪ non est super omne nomen. Appellativum enim nomen in solo vocabulo est, non in nobilitate naturae. Et adoptivo Deo non flectit creatura genu, sed vero, non concraeaturae. Et quomodo fieri potest homo sit in gloria Dei Patris? non potest esse, nam ei hoc competit qui natus est ex Deo. In gloria enim Dei Patris ●sse, nihil differre a Deo est, ut una gloria sit Patris & Filii per communem substantiam & virtutem, etc. With whom johannes Salisburiensis in Phil. 2.9, 10. Ms. in Bibl. Bodliana, accord. Dionysius Alexandrinus, Epistola contra Paulum Samosatens. Bibl. Patr. Tom● 3. p. 74, 75. Ti●us Bostrensis in Cap. 1. Evang. Lucae, Bibl. Patrum, Tom. 4. p. 339. e. Idacius advers. Varimadam loc. ibid. p 622. a. Caesarii Dialog. 1. p. 650. a. Basilius Magnus De Spiritu sancto ad Amphyl. Cap. 8. Tom. 1. p. 180. Agobordus ad Ludovicum Imperatorem, Bibl. Patr. Tom. 9 Pars ●. p 556 G.H. Pas●hatius Ratbertus in Math. Evang. l. 10. Bib. Patr. T. 9 Pars. 2. p. 1156. B.C. l. 11. p. 1177. B. exposit. in Ps. p. 1249. G. Et Paulinus Aquiliensis. Patr. contra Felicem Vigel● Epist. l. 2. (thus expound this Name and Text) Et donavit illi nomen quod est super omne nomen, ut in nomine I●su, etc. Nomen nempe super omne nomen solius VERI DEI EST, verique Filii Dei. Nuncupativum vero, vel adoptativum nomen, non supra, ●ed infia. Cui inquam, nisi vero Deo omne flectitur genu? Cui Nuncupativorum D●orum, vel adoptativo rum Filiorum flectitur omne genu Coelestium, Te●restrium, aut In●e●norum? aut quem ex illis omnis lingua confitetur in gloria esse Dei Patris? etc. Donavit illi nomen quod est super omne nomen; virtutis scilicet & Divinatis quae in Christo corpor●liter in omni plenitudine habitabat So the●e determine. Aquinas, in his Summ●, 3. pars Quaest 49. Artic, 6. Conclusio. Propter quod, etc. Et dedit illi nomen quod est super omne nomen, thus expounds it, Ut scilicet ab omnibus nominetur Deus, & omnes ei reverenti●m exhibeant sicut Deo: Et hoc est quod subditur, ut in nomine jesu omne genu flectatur Coelestium, Terrestrium, & In ●●norum. Alexander Alensis, Theologiae Summa pars 1. Quaest 21● Membr. 1. Artic. 4. thus interprets, Dedit illi nomen quod est super omne nomen, etc. ut quod Deus dare, sit manifestare, pa●et; nomen quod est super omne nomen, id est Honorificentiam quod vocatur Deus. Chytraeus Postill. in Dominica Palmarum, and Zanchius in Phil. 2.9, 10 with other Protestants, conclude, the name here meant to be GOD essentially; and the Bishops own words, Accepit ut homo quod habebat VT DEUS, admit it for truth. And that it is so, seems past all controversy, if we compare this Text with Isaiah 45.23. and Rom. 14.11, 12. from whence it is taken, As I live saith the LORD, every Knee shall bow TO ME, and every Tongue shall confess TO GOD; So then every one of us shall give an account of himself TO GOD: If then the name above every name be GOD, not JESUS, as all these define against Bishop Andrews, how is his bowing to the name jesus only, not to his name God, a duty of this Text? and his that all Ancients thus interpret it, true? Other Fathers and Authors interpret this name above all names, to be the natural only begotten Son of God, agreeing in substance with the former. Thus Hierom, Theodoret, Sedulius, Remigius, Beda, Haymo, Theophilact, Anselm, Oecumenius, Musculus, Aretius, Zanchius on Phil. 2.9.10. Sancti Procli. Sermo in Transfig. Christi Bibl. Patr. Tom. 5. pars 1. p. 536. C. ●●●eriis & Beatis l. 1. Bibl. Patr. Tom. 8. p. 342. C. D. ●. Augustinus Contr. Maximin. l. 2. c. 2. Basil. De spiritu Sancto, c 8. Tom. 1. p. 180. with sundry more resolve. Others take this name to be the Glory, Majesty, and Power of Christ. So Chrysostom, in Phil. 2. Hom. 7. Theodoret, in Phil. 2. Petrus Blesensis, Sermo 46. Bibl. Patr. Tom. 12. pars 2. p. 907. with whom some modern Commentators' accord. Others expound it of the very name jesus, only by way of Analogy, or Rhetorical flourish. So Origen Hom. 1. super Jesum Navae, Tom. 1. fol. 149. F. Chrysologus Sermo 144, 145. Remigius & Haymo in Phil. 2▪ 9, 10. Isychius in Levit. l. 7. c. 24. Bibl. Patr. Tom. 7▪ p. 108. B. Ethorius & Beatus, l. 1. Bibl. Patr. Tom. 8▪ p. 346. E. F. Agobardus De Picturis & Im●ginibus, lib. Tom. 9 pars 1. p. 598. C D. Lucas ●udensis, advers. Albigensium Errores, l. 2. c. 16. Bibl. Patr. Tom. 13. p. 267, 268. Alchuvinus Contr. Felicem Vigel. Ep. l. 2. Col 810 B. C. D. But yet none of all these speak a word of any bowing to, or at this name when read, mentioned, heard, or seen, the chief thing in debate, which the Bishop endeavours to prove and enforce. Some others assert this name to be the name Christ; as Paschatius R●tbertus, Expositio in Psal. 44. p. 1246. G. Paulinus Epistola ad Augustinum, Bibl. Patr. Tom. 5. pars 1. p. 210. which verse 11. That every tongue should confess that jesus CHRIST is Lord, etc. seems to imply. Others interpret this name, not to be any particular Title, but the very Person of Christ himself. So Brentius in Phil● 2▪ 9, 10. Hence Hierom Comment. l. 3. in Isaiam 45. Greg. Nysson. de Anima & Resurrect. Disput. p. 194, 212. Ambrose Enar. in Psal. 118. Octon. 20. Hilare de Trin. l. 9 p. 64. Chrysostom Hom. 32. in 1 Cor. 12. Fulgentius Object. Arrianorum Discussio, p. 204. Cyrillus Alexandrinus, de Incarnatione unigeniti, cap. 11.26. Prosper. Expositio in Psal. 102. fol. 236. A. Paulinus Epist. ad Aprum Bibl. Patr. Tom. 5. pars 1. p. 187. B. Sancti Procli. Sermo in Transfig. Christi, Ibid. p. 535. E. Arnobius Comment in Psal. 64. Bibl. Patr. pars 3. p. 262. A. Agoba●du● ad Ludovicum Imperatorem, Bibl. Patr. Tom 9 pa●s 1. p. 556. G. Angel●mi Stromata, in lib. Regum 2 c. 12. p. 740. E. Damascen. Orthodoxae Fidei, l. 3. c 29. p. 433. C. S●meon Th●ssalonicensis Archiepiscopus De Divino Templo, Bibl. Patr. Tom. 12. pars 1. p. 880. C. Petrus Blesensis De Tr●nsfig. Domini Ibid. pars 2. p. 915. B. Nicholaus Cabasila De Vita in Christo, lib. 6. Bibl. Patr. Tom. 14● p. 127. A Papa Innocentius 5. In Circumcisione Domini, Se●mo. 1. Tom. 1. p. 95. De contemptu Mundi, l. 2. c. 15. p. 449. read it thus, Ipsi, Ei, Illi, or, Coram illo flectetur omne geun, etc. Not, In n●mine, or Ad nomen jesu. Others interpret this name to be LORD (the usual name of God) of which at large before, Section 1. For the Third, That jesus is the name of God, and the chiefest name of God. I answer, That though God the Father, and the Trinity in unity be styled Saviour in the Scripture, as Isay 43.11. I am, and besides me there is no * V. 10. Before me the●e is no GOD form, &c V. 12. Therefore ●e are my Witness that I am GOD precede and follow, Besides me there is no Saviour. Saviour (the place which the Bishop quoteth) 2 Sam. 22.2, 3. Psal 106.21. Isay 45.15, 21. c. 49.26. c. 60.16. Jer. 14.7, 8 Hosea 13.4. Luke 47. 1 Tim. 1.1. c. 2.3. c. 4.10. Tit. 1.3. c. 3.4, 5, 6. Judas 25. To the only wise God OUR SAVIOUR, be Glory and Majesty, Dominion and Power, now and ever Amen. Yet we ●ead not in all the Scriptu●e that God the Father was ever called jesus, nor yet that the Trinity in unity, or Deity itself is styled by this Name. Now jesus and Saviour though they accord in signification, yet they differ in this. 1. In Time and Antiquity, Saviour being used in the Old Testament, long before Christ's incarnation and Nativity; jesus was imposed on him after his Incarnation, Matthew 1.21, 24. Luke●. 31. c. 2 21. 2ly. One of them is a Title of Office or Honour, accrueing from some gracious deliverance, the other a proper personal Name imposed on our Saviour at his Circumcision (as our Names in Baptism a●e) to distinguish him from other men● 3ly. They differ in Phrases and Words, jesus & Soter; jesus & S●rvator; I●sus and Saviour. The words are different, and diff●●ently used in all Language's; and that they vary from each other, the very usual phrases in Scripture (jesus Act● 1● 23. Phil. 3.20. 2 ●im. 1.10. Tit. 1.3.4 c 2.13 c ● 6. 2 Pet 1.1, 11. ● 2. ●● c. ●. 18 Christ, our Saviour; a Saviour, which is Christ the Lord; our Saviour jesus, etc. coupled o●t together) testify; For if they were Synonimaes' it would be a kind of Tautology. And if they are both one and the same, than all men should and would cap and bow to both of them alike, especially since Bishop Andrews tells us, that Saviour is the name above every name, etc. in this Text, and one of * Alcuinus contra Felicem Vrgel. l. 2. GOD'S own NAMES. And if Saviour be the Name, than all must cap and bow to it as well as to the name jesus; and that, when it is spoken or intended of God in the Trinity, or of God the Father as well of jesus his only Son, which none now practise, neither doth the Bishop here urge them to it. Again, as jesus is not the name of God the Father, or of the Deity; so it denotes most properly and immediately nought else but the * See Mat. 1● 21.25. Luk. 1.31. c. 2.21. humanity of our Saviour; it being a name imposed on him as Man at his Circumcision; rather to difference him from other men, than from the other Persons of the Trinity; whence * Exposed. etc. in Mat. c. 1● Tom. 5. ● p. 1. Beda, Anselm, ‖ Divinis Officiis, c. 4. n. col● 1147. Alcuinus, Aquinas, and others conclude; jesus est proprium nomen assumptae carnis, and Hoc nomen Jesus significat solam naturam humanam; not the Deity or Divine Nature of Christ, as this Bishop mistakes. For the Fourth, That this Text enjoins men to bow not barely in or at, but TO the very name of jesus, and to this name only. It is certainly a gross Mistake; for first the words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In nomine, not Ad nomen; In the name, not At or To to the name, as the ‖ Here p. 2, 3, 4. ancient English Translations of Trevisa, Tyndal, Co●erdale, Matthews, the Epistles and Gosples printed in English at Paris, 1558. the Common-Prayer-books of Edward the 6th. Queen Elizabeth, King james, and King Charles, (till altered of late by Doctor Cousins) in the Epistle on Palm Sunday, Bishop Alley, the Bishop's Bible, Dr. Fulk, Mr. Cartwright, Bishop jewel, and all our ancient English Writers who cite it, read it. Now ●o bow in the name, and to bow to the name of jesus, are two different things of various natures; Therefore this Injunction to bow in the name is no warrant for any to bow to the name of Jesus, which this Text requires not. 2ly. This bowing to the name of Jesus, as a divine worship, adoration and duty of the Text, is as great Idolatry as to adore and bow to his Cross, Picture, Body, or consecrated Bread in the Sacrament, etc. which we * See Dr● Fulk, Mr. Ca●tw●ight, Dr. Willet, Bp. jewel Bp Morton and others. all condemn in Papists; yea, it makes our bowing at to be really TO the name of Jesus, and the very same with that of the Papist●, which our ‖ See here. p. 30, to 48. Protestants condemn as Superstitious and Idolatrous in them. 3ly. The fore-alleged Fathers and Authorities prove, That the name jesus is not the name above every name intended in this text; therefore there is no ground to bow to it, and it alone. 4ly. Cyrillus Alexandrinus in Hesaiam lib. 5. cap. 55. Tom. 1. p. 262. ●. In ●ohannis Evangelium, l. 11. c. 17. p. 666 A. De Incarnatione Unigeniti, cap. 11. Tom. 1.2. p. 114. E. & Dialogus de T●initate, l. 3. p. 270. A. reads it thu●. ●t dedit illi nomen quod est super omne nomen, ut in nomine I●su Christi omne genu s● flectat, joining the name Christ with Jesus. Synodus Franco●urdiae ad Menam habita, sub Adriano Papa 1. thus, Cessate cum adoptivum nominare, qui verus Deus, & verus Dei Filius, in cujus nomine omne genu fl●ctatur coelestium, terrestrium, & infernorum. Dionysius Alexandrinus, Epistola contra Paulum Samosa●ensem, thus. Propter quod D●us exaltavit illum, & donavit illi nomen quod est super omne nomen; ut in nomine ejus omne genu fl●ctatur, etc. Ar●obius, Comment. in Psal. 88 ●hu●, Ego Primogenitum ponam eum, ut in nomine ejus omne genu fl●ctatur, etc. Angelomus in hi● Str●mata in libr. Regum 3. cap 8 thus. Christo enim propter glor●fae m●ritum Pas●●onis datum est nomen, ut in nomine e●us omne genu flectatur, coeles●ium, terrestrium, & inf●rn●rum. P●schatius Rat●ertus, in Mat. Evang. l. 10. thus. Et donavit illi nomen quod est super omne nomen, ut in nomin● D●mini omne genu flectatur ●oel●stium, t●rrestrium, & in●●rn●rum. Attributing this bowing of every knee, not at all to the Name, but Person, Deity of Christ expressed, represented by any name, as Isay 45.23. Rom. 14.9, 10, 11, 12. expressly do, Every Knee shall bow TO ME, etc. For the Fifth, That Christ hath taken his Person out of our sight, but hath left his name Jesus behind to us, that we may show by our reverence and respect unto it, how much we est●em him, etc. As it abstracts and severs Christ's Person from his Name, and contradicts Mat. 28.20. And ●o I AM WITH YOU ALWAYS EVEN UNTO THE END OF THE WORLD; so it makes much for, and directly justifies the Papist● Adoration of their Hostia, Images, Crosses, and the Name jesus * See Sect. 3. carved, written, painted, or printed in a Book, Wall, Frontispiece of a Jesuits Works, or under or over a Crucifix, as well as to his Name, when barely pronounced. At the sight of which Name, n● Prelates, nor Protestants, and I think few Papists usually bow. 2ly. It is not, yea cannot be grounded on that Text of Psalm 111.9. (Holy and reverend is his name) quoted by the Bishop to warrant it; That name being only the glorious name of LORD, there attributed to God himself, as i● evident by Vers. 1, 2.11. etc. by sundry * Deut. 28.58. Ps. 72.18, 19 Ps 99.3. Isay 57.15 Jer 10. ● c. 44.26. Ezek 39.1, 7● 25. Mal 1. 11● 14 c. 2.2, ●. parallel Texts of Scripture, and the words themselves, which are spoken in the Present, not Future Tense, H●ly and reverend IS his Name. Now this Name jesus wa● than neither holy nor reverend, because than not known, nor given to, or imposed on our Saviour Ch●ist as God and Man; Therefore it could not be the Name which the Psalmist writes of. 3ly. Christ hath left behind him all his other Names, as Emanuel, God, Son of God, Lamb of God, Lord, King of Kings, Lord of Lords, King of Saints, Head of the Church, chief Shepherd of the sheep, God, etc. as well as this, he hath not carried them, or any of them quite away to Heaven with him, and left jesus alone behind him on Earth; Therefore we should either reverence, bow to them or him, in and by them all alike, if this Reason proves good; or else give no special adoration, bowing, or reverence unto this Name jesus alone, since we do it not to any of the rest, he left behind him. For the Sixth, That the words of the Text are so plain, as they are able to convince any man's conscience, that he ought to bow to the name of jesus, when recited or uttered in the Church. It is an experimental untruth; We see they convince not the consciences of most men now; They convinced not the Consciences of any of the Fathers, primitive Churches, Christians, ancient Expositors, or modern Protestant Commentators on this Text heretofore, nor any foreign Protestant Churches at this day; Neither are they (I dare confidently a ver it) sufficient to convince any intelligent Christians conscience, upon due examination, now, That this bowing at, or to the name of jesus only, which the Bishop only contends for, is a duty of this Text; there being nothing either in the sense, or words, that can manifest it to be a Duty upon evident and infallible grounds, though all acknowledge that the same subjection, adoration, prayer, and divine worship are due to Christ as are to God the Father, and to the holy Ghost, but no other. For the Seaventh, That there is no Writer of the Ancients on this place (except Origen) but doth literally understand it, and likes well, that we should actually perform this Bowing now contested for. If we take it absolutely in itself, it is a most apparent untruth, since not one of the ancient Fathers or Expositors extant in P●int or Manuscripts hath so expounded it, or made any mention of this duty: But if we take his words as he hath qualified them, (And there is no Writer, no not of the Ancients, on this place, that I can find, etc.) We must either conclude, That the Bishop, though very learned, never sought after any Ancients Writers on this place; or at least, That he never found out any, or mistook their words or meaning, since there is not one of them extant that ever gave this his exposition of them. For the Eighth, That Ambrose, Hierom, Cyrill, and Theodoret, (the only Ancients he mentions, in the places barely quoted in his Margin, not reciting their words at large) concur in judgement with him, in this kind of bowing at, or to his name, and thus understand this Text: It will appear far otherwise, if we survey their words. * Hexam. ●on, l. 6. c. St. Ambrose his words are these. Quid de Officio pedum loquar, qui totum corpus sine ulla sustinent o●eris injuria? Flexibile genu quo prae caeteris Domini mitigatur offensa, ira mulcetur, gracia provocatur. Hoc enim Patris summi erga Filium donum est, ut in nomine jesu omne genu curvetur, Coelestium, Terrestrium, & Infernorum, & omnium lingu● confit●atur, quoniam Dominu● jesus, in gloria est Dei Patris. Duo enim sunt quae prae caeteris Deum mulcent, humilitas & fides▪ Pes itaque exprimit humilitatis affectum, & sedulae servitutis obsequium: Which place desciphering only the principal uses and offices of the feet, vizt. to appease the Lords wrath, and procure God's favour by bending the knee to him, (not jesus) in the affection of humility, by Humble Prayer in the name of Christ, and diligent service and obedience, makes nothing at all for genuflections, or bowings to, or at every recital of the name jesus, (not here mentioned by Ambrose) much less when we are on our knees praying to him, when some superstitiously bow down their heads to and at this name. Neither doth St. Ambrose in his Commentary on Phil. 2.9, 10. or in any other place of his works, where he dilates upon it, make any such literal Exposition of this Text, or name as is pretended, so as his Quotation is impertinent. * Comment. in Isai●m, l 1●. c. 45. St. Hieromes alleged authority, is far more impertinent to his purpose. His words are these. Mihi incur vabitur omne genu, & jurabit & confitebitur omnis lingua Deo. On which words of Isaiah he thus descants. Sed & hoc jurat, quod idolis derelictis omne genu ei flectatur Coelestium, Terrestrium, & In●ernorum, & omnis per illum juret lingua mortalium: in quo perspicuè significatur, populus Christianus: Moris est enim Ecclesiastici CHRISTO g●nu flectere Quod Iudaei mentis superbiam demonstrantes, omnino non ●aciunt. Sed & omnis lingua cunctarum gentium Barbararum, non in Synagogis, sed in Christi Ecclesiis consitetur De●m, etc. In all which passages, 1. The name Jesus is not so much as once mentioned, much less is there any intimation of bowing to it, when recited. 2ly. All the Argument the Bishop can hence collect, is but this. It is an Ecclesiastical custom for Christians to pray kneeling, or bow their knees to CHRIST, (not JESUS) in their public and private Prayers; Ergo it was then an Ecclesiastical custom to bow the knee to and at the recital of the name of Jesus only, but not to or at the name of Christ; whereas the contrary would better follow: Ergo it was then an Ecclesiastical use for Christians to bow their knees at, to the name of Christ, not to or at the name of Jesus, which refutes all his reasons and Arguments to the contrary. 3ly. Hi● Text is only Omne genu El fl●ctatur, & moris est Ecclesiastici, Christo genu flectere● not, ad nomen jesu, or in nomine jesu, or Christi: This Father he●e speaks only of the Person, not of the name of Christ, or Jesus: Therefore he gives no colour at all for any bowing to or at the name of Jesus, as the Bishop suggests, punctually against his words. For In Hesaiam, l. 4. c. 45. Orat. 3. St. Cyrills' authority, it is only this. Quid est igitur quod annunciatum est? Salus & conversio omnium ●bique gentium: Mihi enim inquit, flect●t se omne genu, & jurabit omnis lingua p●r Deum. Flectet se genu Deo, & nomen ejus ab omnibus in juramento adhibebitur, quid aliud signi●i at, quam omnium conversionem & agnitionem & co●junctionis cum ipso patefactionem? Qui enim per conversionem ad Deum redeu●t, prorsus nec genu immundis spiritibus flectunt, n●que lingua illos ut Deos circumferunt. Non enim per ullum aliquem jurabunt tanquam per Deum sed unum natura & verè esse cognoscentes ejus jugo cervic●m supponunt & genu flunctunt; & si legitime jurare velint, ejus solius m●ntionem ●aciunt. Where observe, 1. That in all this quotation, the word or name JESUS is not so much as once mentioned, much less any bowing to or at his name Jesus. 2ly That the name and person only of God is mentioned, to whom all Nations leaving their unclean spirits, Idols, should in time be conve●ted, submit themselves, adore and swear by his name alone. Ergo it is a duty of the Text, for all to bow at every recital of the name jesus, (not here mentioned) is a very Un-episcopal inferrence from this Father's passage. * In Phil 2.9, 10, 11. Theodoret's words are as little to the purpose. Et donavit illi Nomen quod est sup●r omne nomen, etc. Non ergo ea accepit quae non prius habebat; sed accepit ut homo quae habebat ut D●us. Nomen autom quidam interpraetati sunt gloriam. Ego autem Ex ●pistola ad Hebraeos invenio aliam Apostolici dicti intelligentiam: Cum enim dixisset, ‖ Heb. 1. Psal. 2. 2 Reg. 2. Sedet ad dextram Majestatis in excelsis, tanto melior Angelis effectus, quanto excellentius p●ae illis nomen haeredita vit, interpraetatur nominis differentiam, & dicit: Cui enim dixit aliquando Angelorum, Filius meus es tu, ego hodie genui te? Et rursus; Ego ero illi in patrem, & ille erit mihi in Filium? Hic ergo hoc etiam dicit, quod eum seipsum humiliavit, non solum non p●r didit quod habebat ut Deus, sed hoc etiam accepit ut homo. Vt in nomine jesu omne genu flectatur Coelesti●m, Terrestrium, & In●ernorum. Coelestes appellat pot●states, quae sub ●●●p●ctum non cadunt; T●rr●stres autem, homines qui ad huc vivunt; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem▪ h●c est, eos qui sunt sub terris, illos qui sunt mortui. If then this name above every name, &c be not the name jesus, but this name, the only begotten Son of God, (as Theodoret expressly concludes from St. Paul's Epistle to the Hebrews) then here is no warrant for any bowing to or at the name of Je●us, or to or at this name alone● or at every recital of it, in these words of his. So that these four Fathers are all point-blank against (not for) the Bishop● Exposition in the least degree, who therefore cautelously concealed what they writ, here truly and fully cited. For the Ninth, That there want not Reasons why we should rather bow TO the name of jesus than of Christ I answer, that there can be no Reasons alleged for it out of Scripture, neither hath this Bishop, nor any other yet produced any reasons of this kind; What reasons therefore he or others have coined out of their own working Brains, Fancies either without or against the Scripture, Why men should bow to or at the name of Jesus, not to or at the name Christ, are not worthy the name of Reasons; And if the Bishop's Reasons here produced be well examined, we shall find them both unreasonable and untrue, if not absurd, making wholly against his Conclusions, nothing for them, As the ensuing particulars will manifest. His first Reason, why we should not bow to or at the name of Christ, is this, Because Christ is not, yea cannot be the name of God; For God cannot be anointed. In which there are two most gross mistakes. First, That Christ is not, yea cannot be the name of God. Secondly, That God cannot be anointed. The first of these is directly contrary, 1. to Athanasius his Creed, where it is twice repeated, So God and Man is one Christ 2ly. to the 2d. Article of the Church of England, and the 29th. of Ireland, which thus resolve. The Godbead and Manhood were joined together in one Person, never to be divided, WHEREOF IS ONE CHRIST, VERY GOD AND VERY MAN. 3ly. To express Scripture, Rom. 9.5. Of whom as concerning the Flesh Christ came, who is over all, GOD BLESSED FOR EVER. 4ly. To all ancient and modern Writers, who thus conclude, and positively affirm against the Arrians, * Alevinus c●nt●a Feli●em Vr●el. ep. lib. 2. col. 106, to 810. & Proclus. Cassianus, with others cited by him, & lib 3. Christus est Deus, That Christ is God, and that Christ is both God and Man; Which Propositions were false, if Christ were not the name of God. Certainly Christ is the name of the Son of God, of the second Person in the sacred Trinity: All Christians are to ‖ Gal 3.27, 29. c. 2.17.20, 21. believe in Christ; to pray to God in the name of Christ They are likewise * john 14.2. baptised into Christ, and in the name of Christ; yea they are named Christians from the name of Christ, not Jesuits, as the Jesuits name themselves from his name jesus. Therefore Christ certainly is the name of God, and of our Saviour's Divinity, as well as of his Humanity. This verily Iraeneus testified of old, Adversu● Haereses, l. 3. c. 20. p. 333. In Christi ●. nomine, subauditur, qui unxit, & ipse qui unctus est; & ipsa unc●io in qua unc●us est. Et unxit quidem Pater: Vnctus vero est Filius, in Spiritu qui est unctio, quemadmodum per Isaiam; Sermo. Spiritus Dei super me, propter quod unxit me; significans & unguentem Patrem, & unctum Filium, & unctionem qui est Spiritus. The name therefore of Christ (in Irenaeus his Divinity) takes in the whole three Persons of the Trinity, and so is the name of God in his repute. This was Athanasius his Assertion in his Declaration, Quod Christus sit ve●us Deus, etc. p. 371. C. D. At qua ratione possit Christus vocari Christus, si nudus homo sit? contra idem ille si verbo coadunitus sit merito ponuntur Christus & Dei Filius, jam olim Propbetam paternam in ●o substantiam his verbit protestantem; & emittam Filium m●um Christum, etc. Missionem autem & declarationem idem esse cum unctione frequenter inveviemus, etc. The same we shall find in Damascen, At nos Christum haud quaquam unius compositae natur● esse ass●rimus, etc. Christi porrò vocabulum personae ess● dicimus, ut quod unimodò vocatur, sed duplic●m naturam significet. Ipse e●enim s●ipsum unxit, corpus videlicet divinitate unguens ut Deus, unctus autem ut homo, quandoquidem ille ●●e & illud est; unctio porrò humanitatis ●st divinitas. And Euchfoneus in his Commentary, Ibid. ●. 266. D. Sanctorum Patrum concordi sententia. Chri●●us ●omen Hypo●●aseos est, & personae duarum natur●rum ●●gnificativum, divinae scilicet & humanae: Hinc Christus neque solam humanitatem, sed utramque ●arum i● unica persona hypostaticè unitam. Idcirco dicit liter●, nomen Christus non est unimodè dictum, id est, de un● na●ura. Neque ●. id nomen Christus de s●la dicitur natur● divina, neque solam notat humanam naturam, sed utramque simul in uno supposito unitam. Nam ipse Christus est, hoc est illud, u●pote Homo & Deus, ‖ Nota. prout nomen illud singulariter, & unice Domino nostro attribuitur, Significa●que ipsunt unctum excellentissima & divina unctione, carnent scilicet-ejus sacrosanctam Di●tatis ol●o ineffabiliter per●usam; quae s●ne super-divina est unctio & sol● Domino nostro congruens. In qua, Divinitas est ungens; & sacratissima Christi humanitas unctum, ipsa quoque divinitas unctio est, et ejus humanitas quod ungitur. With which the Resolution of Aquinas, and others accords. For the Second, That God cannot be anointed: It is most ●alse; For God the Father anointed God the Son, with God the Holy Ghost, witness P●al 45.6, 7▪ & Hebr. 1.8, 9 Thy Throne (O God) is for ever and ever, the Sceptre of thy Kingdom is a right Sceptre. Thou lovest righteousness and hatest wickedness, therefore God, thy God hath anointed thee with the Oil of Gladness above thy Fellows Thus the Fathers from these Texts inferred, resolved long ago, 1 Athanasius, 2. Hilary, 3. Ambrose, 4. Augustine, 5 Primasius & others 6. Cyrillus Alexandrinus, 7. Venerable Beda, 8 Isychius, 9 Paschatius Ratbertus. 1. Orthodox Athanasius, Contr. A●ianos, l. 2. p. 80. A. B. C. N●n ●n dixit, ideo unxit te, ut Deus, aut Rex, aut Filius, aut verbum fieres, nam & antea hoc ipsum erat, semperque est, sed potius prop●erea, quia & Deus, & Rex es, ideo inunctus e●. Non n. alterius erat conjungere hominem cum Spiritu Sancto, quam tui ipsius qui es imago Patris, ad quam ab ini●io creati eramus, quoniam tuus est Spiritus. Caeterum, quia Deus est, quia Rex aeternus, & splendour, & character Pat●is, ideo ipse est qui expect● batur Christus, etc. Quid igitu● miri a●t qui● in●redibile, si Dominus qui Spiritus, ipse nun● dicitur, Spiritu injungi? 2. St▪ Hilary De Trinitate, l. 4. p. 21. F G. thus seconds him, Ait●n in Psalmi●, Vnxit t● De●s, Deus tuus, Discernat legentis intelligentia unctum & ungentem; distingue te & tuus; ad quem & qui sit sermo demonstrat. Superioribus, n●dictis hic confessionis ordo subjectus est. Dixerat namque, Sedes tua Deus in saeculum saeculi, virga directionis tuae virga regni tui, dilexisti justitiam & odisti iniquitatem, ●unc quoque his adjecit, propterea ●nxit te Deus D●us t●us. Deus ergo Regni aeterni ob meritum dilectae justitiae & perosae iniquitatis a Deo suo unctus est. Nunquid intelligentiam nostram aliqua saltem nominum intervalla confundit. Nam discretio tantum Personae in te & tuus, posita est, in nullo ●amen natu●ae distincta confession●. Tuus enim rela●ivum est ad autorem, & verò ad ejus qui ex autore est significationem. Est enim Deus ex Deo, Prop●eta eodem ordine confitente; U●xit te Deus, Deus tuus, etc. 3. St. Ambrose De Fide l. 1 c. 2. adds his suffrage to the former, Denique habes in Psalmo quadrag●simo quart●, quod & Deum Patrem, dicit Propheta, & Deum Filium declaravit, dicens; Sedes tua Deus in seculum seculi; & infra, unxit te Deus, Deus tuus oleo laetitiae prae consortibus tuis: Deus est qui ungit, et Deus qui secundum carnem ungitur, Deus Filius: Denique quos habet unctionis suoe Christus nisi in carne consortes? Vide igitur qui● Deus a Deo unctus, etc. 4. St. Augustin proves it is most fully and punctually in Psal. 44. Euarratio. Propterea unxit te Deus, Deus tuus. Et vide quomodo ait, Propterea unxit te Deus, Deus tuus. DEUS UNGITUR A DEO. Etenim in Latino putat idem casus nominis repetitus. In Greco autem evidentissima distinctio est, quia unum nomen est quod compellatur, & alterum ab illo qui compellat. Unxit te Deus, O tu Deus, unxit te Deus tuus; quomodo, si diceret, Propterea unxit te O tu Deus, Deus tuus. Sic accipite, sic intelligite, sic in Graeco evidentissimum est. Ergo quis est De●s unctus a Deo? dic●nt nobis Judaei. Scripturae ipsae communes sunt. Unctus est Deus a Deo, unctum audis, Christum intellige, etenim Christus à Chrismate. Hoc nomen quod appellatur Christus, unctionis est, nec in aliquo alibi ungebantur Reges & Sacerdotes nisi in illo regno, ubi Christus prophetabatur & ungebatur, & unde vent●rum erat Christi nomen. Nusquam est alibi omnino in ulla gente, in ullo regno. Unctus est ergo Deus a Deo. Quo oleo, nisi spirituali? Oleum n. visibile in signo est, O●eum invisibile in Sacramento est. Oleum Spirituale intus est, Oleum visibile exterius est; Unctus est nobis Deus et missus est nobis, et ipse Deus ut ungeretur homo erat, ut Deus esset, ita Deus erat, ut homo esse ●on dedignaretur. Uerus homo, verus Deus, in nullo fallax, in nullo falsus, quia ubique verax, ubique veritas. Deus ergo homo, et ideo unctus Deus, quia homo Deus et factus est Christus. The like he asserts * Tract 7. in Evangelium secundum johannem, Se●mo. ●. & in Ma●●m. l 2. all cited by Beda Exposit. in Hebr. 1. elsewhere. 5. So Primasius, Remigius, Haymo, Anselm, Theophilact, Oecumenius on Heb. 1.9. read it thus, O Deus (Filius) unxit te Deus, (Pater) etc. all agreeing that God the Son is anointed by God the Father, with God the Holy Ghost. 6▪ Cyrillus Alexandrinus Contr. Julianum l. 8. Thus Comments on this Text. Propterea unxit te Deus, Deus tuus prae omnibus consortibus tuis. Vides? Deus ungitur Deo, etc. 7. Thus also our * Operum Tom. 8. Col. 530, 531. Tom. 6. Col. 771, 772 ● most full-place Venerable Beda resolves, Expositio in Psal. 44. & Heb. 1. O Deus verbum, Deu● tuus, id est, Deus Pater unxit te, etc. Unctus Deus a Deo, often repeated. 8. Isycbius in Levit. cap. 8. concludes. Neque Christi Divinitas post unctionem ab humanitate dividitur, sed five ●ngi dicatur, five generari, five pati, five re●urgere, ●ive as●umi dicimus, hoc incarnatum verbum non dividentes, & dicentes hominem quidem unctum, Deum autem non unctum: Sed Deum cundem ●●mu● ac hominem: Hoc N. & David. fine aliqua dubitatione approbat quum dicit: Sedes tua Deus in seculum seculi, virga recta est, virga regni tui, dilexisti justitiam & odisti iniquitatem, propterea unxit te Deus, Deus tuus: Cernis D●um dici qui unetus est, quia omnia carni● suae monifestum est quod ●ibi metipsi qui incarnatus est vindicat. 9 Paschasius Rathertus Exposie. in Psal. 44. sings the same tune. Quid sequit●r? Propterea unxit te Deus, Deus t●u●: Primum Dei nomen vocativo casu intelligendum, sequ●us nominativo; Quia alius est Deus qu●●ngitur, alius ille a quo ungitur: T●us N. cum dicit, relativum est ad autorem per quem ungitur in Regem, etc. Unde ait, Propterea unxit te Deus, Deus tuus: Deus erg● in Regnum, ob meritum justiciae, dilectae, & perosae iniquitatis à Deo suo unctus ●st, id est, Filius a Patre: Non enim intelligentiam nostram aliquod confundit intervallum ubi discretio Personarum duobus distinguitur prae●ominibus, videlicet, te & tuus; Non quod natura distinguatur deit●tis, cum dicitur, unxi● te Deus, ac deinde additur, Deus tuus; Nam cum dicit, Deus et Deus, ostenditur una natura, una deitas, quia ille Deus qui ungitur ab ●o Deo est qui ungit; Et 〈◊〉 Deus a Deo est, nihil aliud quam Deus est: Propheta eo ordine narrante, tu●s● etc. What more punctual than ●ll these concurrent Fathers, against th●s false, dangerous Paradox of Bp. Andrews, That God the Son was not, yea cannot be anointed? I could add a whole Grand ●ury more of * On Psal 45. and Heb. 1. and on the Creed. other learned Writers to the same effect; but shall conclude with ●ulielmus V●sinus. Vnctio enim est, non tam d●norum acceptio, quae competit soli humanitati, sed & ordinatio ad officium M●diatoris, ●●ae competit et●am Divinitati: E●fi igitur sola humanitas potest acciper● Spiritum sanctum, tamen non sequitur exclu●●o Divinitatis ab unctione, quatenus est designatio ad officium, etc. Of which you may read much more there to the like effect. And here we will next examine the Bishop's Argument, and retort it thus upon him. That name which is not the name of God, to it we must not bow. So the Bishop argues. But the name Jesus is not the name of God; Ergo to it we must not bow. The Major is the Bishops own reason, words; The Minor is already proved. And it may thus be evinced by his own reason last refuted. That name which is ascribed to Christ, who is, and as he is anointed, is not the name of God: For God (as the Bishop averrs and resolves) cannot be anointed. But the name Jesus is ascribed to Christ, who is, and as he is anointed, witness Acts 4.26, 27. For of a truth against thy holy Child JESUS, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Is●ael, were gathered together. And Acts 10.38. God anointed jesus of Nazareth with the Holy Ghost, and with power: Therefore we must not bow at or to the name of Jesus, because it is not the name of G●d, since both the●e Texts resolve that God anointed JESUS. Invert we now the Argument against this Bishop, and then see what conclusion follows. That name which is the name of God, ●o and at that name we ought to bow: So the Bishop argues. But the name of Christ, as I have proved, (especially the names God, jehovah, Lord, Emanuel, Spirit, Father, Holy Ghost, etc.) are the names of God: Ergo to and at them and every of them we ought to bow. Again, Every name receives its dignity from the Person who●e name it is: So the Bishop. But every of these names of our blessed Saviour, is the name of that Person who is God as well as Man. Therefore to and at every o● these his names we ought to bow, and not at his name Jesus only, which principally denotes his humanity. For his Thirteenth Paradox, That the name Christ was comunicated by God to others, but the name jesus not, for that is proper. It contains a double Falsehood. For Fi●st, We re●d of no man or person who is styled Christ, or The Christ, or jesus Christ, in Scripture, but only our Saviour Christ; Neither find we this single title Christ, in our English or Latin Translations, applied ●o any but ou● Saviour; Nor yet the title of M●ss●as, but to our anointed Lord and Saviour alone, who was anointed with the oil of gladness above his fellows. Yea although that ancient Kings, Priests, and Prophets, might be called Christi, because anointed; yet none of them all were so anointed as the Lord Christ For they were anointed with some graces only, in a measure, but Christ had the oil of all graces, without measure▪ They were anointed some as King and Priest only, as Melchis●dech; some a● King and Prophet only, as David, some as Priest & Prophet, as Samuel, but Christ only and alone was anointed as King, Priest, and Prophet; they all only with oil; He with the D●●●y itself: so as the name Christ in this respect was peculiar to Christ alone. Thus he was anointed above his Fellows; so as the name● Christ is as (yea more) proper to him, as the name Jesus, which meeteth with the next Argument of the Bishop. The name Jesus was comunicated to Ios●ah, and divers othe●s beside and before Christ, n●t appropriated to our Saviour only. ●hi● the Bishop confesseth himself for a truth, which is evident by Hebrews 4.8 Acts 7.45. Collossi●ns 4.11. Wherefore I shall thus retort this hi● prime Argument against himself. That name of Christ which was comunicated to others by God in Scripture, at and to that we must not bow. But this name jesus was communicated to others by God in Scripture: Ergo, at and to it we must not bow. Again, That name which is proper to our Saviour only, at and to i● we ought to bow● So the Bishop. But the names of Christ, Messias, Emanuel, Lamb of God, only begotten Son of God, etc. are proper only to our Saviour, and not comunicated unto others, Ergo at and to them we ought to bow, and not at or to his name Jesus. Moreover, That name which is prop●r, as the name of jesus is, (quoth the acute Bp.) is above that which is common, and to be bowed to. But● the name Chri●t is as, ●ea more proper him as his name jesus▪ for he was * Psal. 45.7. Hebr 1.8. an● all Commentators ●n them. anointed above his Fellows: Ergo to be bowed to as well as the name jesus. Again, If this position of the Bishop be true, mark the inevitable dangerous consequences, The names jesus, Christ, Emanuel, Father, Son, Spirit, Word, and Holy Ghost, are all personal and proper to each person of the Trinity, Ergo they are all to be bowed to, ●nd above the names jehovah, God, Lord, and the like▪ or the Deity itself, which ●re common to all three persons in the Trinity; as Athanasius Creed informs us at large. Pretty Divinity for a Bishop to assert; yea pretty Philosophy, Policy and Morality too; for than it will follow, Ergo Every mans private Person, Estate, Safety, Welfare is above, and aught to be preferred before the Republic which is holden in common. Ergo private Prayers, Ceremonies, Scriptures in an unknown tongue, and private Masses, (which are proper to Mass Priests, who alone communicate,) are above public Prayers, Masses, Scriptures in the vulgar tongue, and the Communion which is equally distributed unto all the Faithful; yea private Conventicles are above, far better than our public Church assemblies. Such are the consequences which will follow, from this new Episcopal paradox & ratiocination if admitted orthodox Again, Christ (saith the Bishop) is anointed, To what end? To be our Saviour, That is the end then, And ever the end is above the means: And what else? Ergo, jesus is above Christ; the Deity anointing inferior to the Saviour anointed; and to man's Salvation; and Christ the Head and Saviour of his Church & Members, inferior to his Church, Members who are saved; strange heterodox, untheological, if not heretical Consequences. To discover falseness, sophism of this his illogical reason, we must observe, that Christ's unction was that which authorised him to be a Saviour, without which he had been no Saviour. Now this is a ground in Logic and Philosophy, Quicquid e●ficit tale est magis tale; et Omni● causa est dignior suo effec●u; The King's Power and Authority which makes a Man a Judge, or Officer, is greater, supremer, than the Judge or Officer made by him; the Deity of Christ and of the Holy Ghost anointing, is greater than, is above the Humanity anointed; Therefore in this Case the Deity anointing being the means, is better, is greater than the Humanity anointed, or the end for which it was thus anointed, that he might be a Saviour to his People; God being not only the Alpha but Omega, the end of all his own and our Works, Actions, Prov. 16.14. Rom. 11.36. Revel. 4.11. c. 1.8, 11. c. 21.6. all which Texts this Bishop's Paradox contradicts. Thirdly, What? to the 2. syllables or sound of them? What needs this? Who speaks of sound or syllables? The Text saith, Do it to the Name; The name is not the sound but the sense; The caution than is easy, Do it to the sense, have mind on him that is named, and, then do the Name the honour & spare not. If the Name be not the sound, or syllables, neither doth the Bishop speak of them; What means then his former Reasons, discourses, That we must bow at, and to the name Jesus, and that Name alone, not to or at the Name Christ? If not at or to the Name, but the Sense only: Then the Controversy is at an end by his own Confession, and so all his former discourses of the names jesus and Christ, are to no purpose at all. Well, but we must bow to the Sense whenever the Name is mentioned, &c Excellent Divinity borrowed from the Papists sophistry, who worship the Name Jesus, the Crucifix, and Pictures of Jesus, the Body of Jesus in the consecrated Host, Bread, Wafer, Pix, only with reference to his Person; Which to do (say they) is no Idolatry. Either then the Bishop and his Followers must approve the Popish Image-worship, Bread-worship, jesu-worship, which * Bp. jewel Reply to Harding, Artic. 8. of Adoration. Dr. Reynolds De Idolatria Romanae Ecclesiae. The Homily of the Peril of Idolatry. Bp. Morton of the Mass. Protestants condemn as gross Idolatry, or else disclaim this Answer. But admit that the Name is the sense, not the sound, What (I pray) is the sense of the Name JESUS to which we must thus frequently bow at every recital of it? Is it only the Person of Jesus? Then why should we not bow to every of his Names as well as to this, since each of them representeth his Person to us as well as this? But the Person of our Saviour is only the Denominatum, not the sense of the name jesus; The sense of this Name is, a Saviour, (or rather * Acts 4.12. Neither is there Salvation in any other, for the●e is none other name under heaven given among men, whereby we must be saved Salvation) he b●ing therefore styled jesus, because he shall save his People from their sins, Mat. ●. 21. Luke 1.31. Well, admit it, Then Saviour being the sense, we must all henceforth bow at and to the name Saviour when recited, rather than the name Jesus. But who thus bows at or to the name Saviour, which is the sense of it? Not one; for none press nor practise it as a duty, no not the Bishop himself. In a word, ‖ Lu. 1.69.77. c. ●. 30 c. 3 6. c. ●● Acts 4 12. I●de 3 Isay 62. ●●. M●. ● 7. Ps. 62.1, 2, ●. salvation, rather than Saviour is the sense of this Name, and who ever worshipped Salvation in the abstract, when Jesus is pronouned, by bowing at and to the name Jesus? That this is no taken-up worship, etc. but an Act of Gods own pr●scribing, and a duty of the Text, directly set down by God himself, I● but a mere Imposture. Had it been so, I wonder that the apostles, the primitive Christians, Churche●, Ancient Fathers, and those who have commented largely on thi● Text, were so blind, as not to see this duty, so directly set down by God himself in the Text, for many hundred years together; Yea, I wonder much more that * See Sect. ●. Popes, & Papists only were so quicksighted as to be the fi●st De●●●iers of it, even in times of greatest darkness! For my own part, since this duty was never discovered till of late, and that upon such slender evidence●, reason● produced by the Bishop, which are sooner answered than propounded, I shall crave leave to descent, that it i● a duty of the Text, till I see clearer proofs than any yet alleged by this Bishop or hi● Followers, so much mistaken in the Premise●. I s●all only add for a close, That if the bowing ●f every knee, and kneeling at or to the Name I●sus when ever mentioned in the Church, be a Worship of Gods own prescribing, and a duty of the Text directly enjoined by God himself, as this Bishop positively concludes, then by the selfsame Text they must likewise kneel and bow their knees when every tongue confesseth that I●sus Christ is Lord, in or to the glory of God the Father, they being ●oth coupled together in this Text, and to be performed with one posture of bowing the knee. Hence we read, Rev. 4.10, 11, 12 c. 7 10, 11● 12 c. 14.3, to 9 c. 15. 3.4● c. 19.4. That when the 4. Beasts and others, gave glory, and honour, and thanks, and praise to him that sitteth on the Throne, and cried, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; the 24. Elders, Angels and others did all fall down on their Faces and Knees before him that sat on the Throne, and worshipped him that liveth for ever and ever, casting their Crowns before the Throne, and saying, Thou art worthy O Lord to receive Glory, Honour, Power and Blessing, for thou ●ast created all things; Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might be unto our God for ever and ever, Amen. The same in substance with Gloria Patri, etc. And at the Communion when the Minister and People say, Almighty and everlasting God, etc. through jesus Christ our Lord, to whom with thee (O Father) and the holy Ghost be all honour, and glory world without end, Amen. O Lord and heavenly Father, etc. through jesus Christ our Lord, by whom, and with whom, in the unity of the Holy Ghost, all glory and honour be unto thee O Father Almighty, world without end, Amen. Glory be to God on high, etc. We praise thee, we bless thee, we worship thee, we give thanks unto thee for thy great GLORY, O Lord God, heavenly King; God the Father Almighty. O Lord the only begotten Son jesus Christ; O Lord God, Lamb of God, Son of the Father, etc. have mercy upon us. For thou only art holy, thou only art the Lord; thou only O Christ, with the Holy Ghost art most high in the glory of Glory of God the Father, Amen. (the same with Phil. 2.9, 10, 11. and Gloria Patri in effect, if not in words.) They all use and are enjoined by Rubrics to kneel down on their Knees, and repeat these Prayers, Thanksgivings kneeling In all which overzealous bowers at the name of jesus, usually bow their heads, bodies, whiles kneeling on their knees, when the name jesus is mentioned only, not at any other of his names coupled with it, nor at, to the names of the Father and Holy ghost rehearsed with it. With what colour of Scripture, ●ence, reason do or can they then practise themselves, or prescribe to other Ministers and all th● People, by N●w Rubrics, not jointly to bow their Knees, or kneel and ●all down on them; but quite contrary, to rise up all together from their very Knees and Seats, and 〈◊〉, p 126. stand upright upon th●ir feet, without any bowing of their Knees or Bodies at every recital,, Of Glory be to the Father, and to the Son, and to the Holy Ghost, As it was in the beginning, is n●w, and ●v●r shall be world without end, Am●n. (repeated at the end of every Psalm, Hymn, eight or ten times every M●●ning and Evening Prayer, though no Scripture, but a humane Invention of * Mat W●stm. An 3●6. S●e My Pacif●que 〈◊〉, &c p. 8, 〈◊〉 24. Pope Damasus, as all acknowledge, at least 376. yea●s after Christ) in direct opposition to the premised Texts of the Philippian●, Revelations, and practise o● the twenty four E●ders, Angels, their own and our Church's usage, af●er the Communion received, and in direct contradiction to * 〈◊〉. p. 68.69. Dr. Boys his ●eason for kneeling in the Ac● o● R●ce●ving● because Thanksgiving is a part o● Prayer, ●●r which no gesture is so fit as Kneeling? If standing up at G●oria Patri, etc. be a gesture whereby they and others are to glorify, worship, adore the 3. Persons of the Trinity, and that equally without distinction, standing up at and to all their Names and Persons alike; then falling, kneeling down to, before them, in the use and recital of those other Praises, Prayers, Doxologies, and at the Eucharist, (quite contrary to, and inconsistent with standing up, and bowing to the name of Jesus only when all three Persons are jointly mentioned, worshipped, glorified, praised, adored, can be no worship of Gods own prescribing, nor duty of the Text. Either therefore they must henceforth disclaim their bowing at the Name ●esus, and kneeling at the recited Prayers, Doxologies and Lords Supper; or else bow and fall down, upon their Knees, Faces; not stand up at Gloria Patri for the future, to reconcile these contradictory gestures, usages, prescriptions refuting, subverting one the other. That the Brazen Serpent itself was a taken-up worship, ●ere humane Injunction, (as the Bishop's words imply) is a manifest untruth; For it was a thing of Gods own institution, Num 21.9. 2 Kings 18.4 John 3.14. As therefore tha● * 2 Kings 18.4. Serpent was broken in pieces when the Israelites began to worship, and to commit Idolatry with it; so ought this bowing at the Name of Jesus, which is idolised, or superstitiously abused by many, to be abolished too, And so much the rather, because it is but a tak●n-up worship, a humane Injunction, introduced, propogated at fi●st by * See Section 3● Popes, which hath no warrant at all f●om God, or this Text of the Philippians. That this bowing to and at the name jesus, as it may be superstitiously used, so it may be irreligiously neglected too. Though I believe the fi●st part of it to be absolutely true, Superstition being defined by Isiodor, * See Summ● Angel. & Rosella, Tit▪ Superstitio. Angelus de Cl●v●si●, and others● to be, A rendering of another kind of worship to God or Christ, than he prescribes in his Word, or worshipping God in another mann●r, according to human inventions; I shall suspend my belief of the latter Clause, till this Bowing be proved a religious duty prescribed by God in Scripture, by stronger proofs and better evidences than any yet produced by this Bishop or his Followers. For my own part I yet think there is no Religion at all in it, and so, that it can be no Irreligion to omit it, That it is rather Superstition than Religion to use it; and that many have used it, not only superstitiously, but idolatrously, by bowing to and adoring the bare Name and Letters of jesus, which occasioned this Discourse. To evidence this, I shall in the last place present you with an Exact Chronological History of the true Original, Pedigree, and Progress of this Ceremony, unknown (I believe) to most, even of those great Prelates and Divines, who customarily use it; who if they had observed that Maxim o● Aristotle, Scire est per Causam scire; That rule they learned in their Grammars; Faelix qui potuit rerum cognoscere causas; or that Gospel Precept, 1 John 4.1. Brethren, believe not every Spirit, but try the Spirits whether they are of God, b●cause many false Prophets are gone out into the World: should have first examined, who were the original Inventors, Propagators of this pretended Duty or Ceremony, and upon what motives, grounds, designs they first introduced it, before they practised it themselves, or pressed it upon others Consciences; that so they might avoid that censure and danger denounced by our Saviour Christ himself against the Pharisees and their Disciples (who were guided more by ‖ Mat. 5.21, to 38. c. 15.2, to 7. Mar 7.3, to 14. Gal. 1.14. tradition & custom of the Elders, than Scripture or right reason) Mat. 15.14. Let them alone; they be blind leaders of the blind: And if the blind lead the blind (as I fear they do in this particular as well as others,) both shall fall into the ditch. To avoid which danger, I shall now out of Conscience and Christian compassion, endeavour to open their eyes, and discover that new light unto them, which God hath revealed unto me, upon my best Inquiry after it, for my own private satisfaction and other● instruction; which I hope will prove a satisfactory Apology for the Indulgence of Christian liberty to all scrupulous tender Consciences in this particular, according to his Majesty's late Royal Declarations. SECTION III. What was the true Chronological, Original, Beginning and Progress, of the Ceremony of Bowing at the Name of JESUS; and by what Popes, Popish Indulgences, Artifices, Feasts, Councils, Authors, it was first Introduced, Prescribed, Propagated? Very necessary for the Information of others, and Determination of all Controversies concerning it. IT is an unquestionable truth attested by many Fathers, Council●, and Ecclesiastical Histories, a Tertullian de Corona M●litis, lib De jeiunio lib. Origen H●m. 4. in Numeros, Cyprian Serm. De Oratione Cent. Magd. 7, to 8. c. 6. De Oratione. Here p. 74. That the Primitive Christians, and Churches of Christ, for above 850. years after our Saviour's Birth, in all their Assemblies on Lords d●●es throughout the year, and between Easter and Whitsuntide, did never use to bow their knees, no not in the very duty of Prayer itself, but prayed and performed all other Holy duties to God and Christ standing, in memory of Christ's Resurrection from the dead: And that all the Orthodox Christians constantly asse●ted against the Arrians, and other Heretics, b S●e A●hanasiu● his Creed, Qu●d Christus ●it Deu●, and the Orations, T●eatises of Nazionzen, B●fil, Hila●y, Civil, Greg●ry Nyss●n, and ●ther Fa●hers against the Arri●ns. that the Three Persons of the sacred Trinity, as they were coeternal, and coequal, so they were to be equally worshipped, adored, honoured with one and the selfsame worship and veneration; for which end (some write) they invented the use of Glory be to the Father, and to the Son, and to the Holy Ghost; and baptised all they admitted as Members into the Church, in their Three Name●, according to our Saviour's Precept, Mat. 28 19 This being undeniable it thence inevitably follows, that during all this tract of time, they never used to bow their knees at or to the name of Jesus, when read or rehearsed in their public Assemblies on those days; whence it is we find no mention at all of any such duty or Ceremony used in any Father, Council, * See Centur. Magd. 1. to 12. cap. 6. De Ri●i●●● & Ceremoniis. Historian, or other Author, for above a thousand years after Christ, who doubtless would have recorded it, especially in their Commentaries on Isaiah 45. 23▪ and Phil. 2.9, 10, 11. had there any such practice been used, or duty or Ceremony prescribed by these Texts, as some late Divines a verr, without any prose or shadow of Authority. Anno 1●3●. Pope john the 20. who swayed the Popedom about the year 1030 is the first I read of (and that only in one late Protestant Writer, but no other Author, who as I suppose mistakes Pope john the 20. for 22. of which * Pag● 1●3. hereafter, out of Salmeron the Jesuit) that set abroach this Ceremony of bowing at the name of jesus: of whom Sir Edwin Sands, in his Europae Speculum, Hagae 1629 page 16▪ writes thus. By grant from Pope John the 20 th' ● every inclining of the Head at the name of I●sus, gets 20 years' pardon; a matter in Italy no not to this day unpractised. And to grace that Ceremony the more, I have heard sundry of their renowned Divines teach in the Pulpit: that Christ himself on the Cross bowed his Head on the right side, to reverence his own name Jesus which was * Mat. 27.37. john 19.19, 30. Anno 1160. written over it. (A Monkish Fable) This is the highest pedigree of this late upstart Ceremony, that I have hitherto met with. Petrus Bles●nsis archdeacon of bath, who flourished about the year 1160. a Bibl. Patr: Colon. Agrip. 1618. Tom. 12. pars 2. p. 881. D. Sermo 28. De A●sumpsione B. Mariae, hath this ensuing Passage. Non frustra consuevit Eccl●sia intercessionem beatae Virginis affec●uosius caeter is implor are, ita quod audit● ejus nomine b Which may be either intended to worship and pray to her, or else to bow at the ●e●it●l of her name. genua terrae affigat; imo pro nominis reverentia quasi mare confrag●sum sonant vota populorum. And in the Margin there is this Note, Mariae genua flectuntur. Which Passages seem to imply, that men did then use to bow the knee to, and do reverence at the name of the Virgin Mary: but that they did so at the naming of jesus, I find no Authority at all in this Writer. Lucas Tudensis, Anno 12●0. who wrote about the year of our Lord, 1220. Adversus Albigensium Errores, c hibls. Patrum, Tom. 13. p. 266. B.C.E. lib. 2. cap. 14 writes thus. Qui humilitate superbiae principem vicit, humilitate nos contr● potestates aerias semper pugnare docuit: quod ipse & fecit t●mpore carnis suae quando non recto capite, sed inclinato emisit spiritum. Inclinenius nos & illi capita nostra, non solum mentis, sed & corporis, laudes & gratias persolventes, eiqui pro nobis peccatoribus se misericorditer inclinavit. Sed sunt nonnulli qui superbiae spiritu tumefacti, (de quibus valde dolendum est) qui etiam cum ‖ It seems they then bowed, not stood up at Gloria Patri. Gloria, vel Laus Deo recitatur in Ecclesia, contemnunt, aut erubescunt, Regi Regum jesu * To Jesus Christ, not to jesus only. Christo inclinare; coram transeunte Cruse, vel Christi Evangelio non assurgunt: in celebratione Missae Sacerdote se ad eos vertente & Dominum annunciante inclinari contemnunt: ad benedictionem Pontificis caput nudare negligunt▪ & quod omnino nesarium est, & haeresi proximum, cum elevatur corpus Christi à Sacerdote in sacratissimo Ministerio Missae, vel alias defertur, erubescunt vel refugiunt suppliciter adorare. Hoc max. no●nulli faciunt Curiales, qui consuev: terrenis Principibus flexis genibus & nudo capite ministrare, O stulta dementia, etc. Hunc er●o tantae promissionis accepta fiducia totis nisibus col●●demus: illi simplicitate recta humiliemur, illi mentis & corporis capita non verecundemur nudare & inclinare, quia Deus fortis pro nobis infirmis se inclina vit; ut homo infirmus fie●et, ut humana firmitas soliditate perpetua firmaretur. A passage which may happily imply, that in those times men did use to bow their Heads (not Knees) to Jesus Christ the King of Kings, who bowed his Head for them: But this was not as I take it, at every recital of his name Jesus in the Epistle, gospel, Mass, Sermons, or Prayers in the Church (of which there is not a syllable in this Author) but at Gloria Patri, the lifting up of the Hoas● in time of the Mass, or at the passing by of the sign of the Cross, or Host in procession, as the sense and words import. Anno 1230. Sanctus Franciscus, St. Francis, the Arch-Freer, who lived about the year 1230. in his Litera ad Sacerdotes, hath this ensuing Clause, * Bibl. Patr. Tom. 3. p. 351. ●. Salutem in eo qui redemit & lavit not in sanguine suo: Cujus nomen audientes adorate eum cum timore et reverentia proni in terra; Dominus jesus * Bibl. Patr. Tom. 3. p. 351. ●. Christus, altissimus filius nomen illi, qui est benedictus in secula, Amen. Which implies an Injunction from this Arch-Freer, St. Francis, to those of his Order, for adoration of the Lord Jesus Christ at that time, by bowing their Heads with fear and reverence to the ground, when these his Names were mentioned all together. * Ibid. Tom. ●3. 452. H. Freer David de Augusta: Anno 12●0 who flourished about the year 1240. De 7. Processibus religiosi, cap. 11. writes thus, Sunt exteriores caeremoniales observantiae; ut inclinationes, genuflectiones in horis, pulsationes, & omnes gesticulationes, quibus Claustrales utuntur in divino offi●io, vel aliis, quibus saepe minus virtuosi majorem vim faciunt, quam aliqui perfecti, & magis devoti. Which seems to imply, that Monks in those days (for of them he writes) did use duckings and gen●flections, either to the Host, the Crucifix, the Altar, and it may be to the name of Jesus, though not particularly expressed; in which Ceremonies, the less virtuous, saith he, were for the most part more devout than the most religious: Anno 1262. ‖ Mich. Loch mair Serm. 20. De Circumcisione Domini. L. Pope Vrban the 4th. about the year 1262. (as some report) gave an indulgence of 30. days to all confessed and holy contrite Persons, who devoutly bowed to the Name of the Lord jesus. These are the only passages I find in all Antiquity before the Council of Lions, which gave any probable colour to the use or practise of this Ceremony; which was never established in the Church, till Pope Gregory the 10th. his Papacy (to whom most ascribe its very Original) who in the Popish Council of Lions, Anno 1273. in the year 1273. made this Decree. d See Sexti Decretalia lib. 3. tit. 23 c. 2. f. 187 Cent. Magd. Basiliae, 1574. Cent. 13. Col. 919.934, 935. Greg. 10. Decretalium, l. 6. De Immunitate Ecclesiae, cap. Decet▪ Antoninus Hist. pars 3. Tit. 20. c. 2. f. 56. Bernard. Senensis, Serm. 49. Carolus Stengelius De Ss. Nomine jesu, c. 23. p. 123. Decet domum Domini sanctitudo: decet ut cujus in pace factus est locus, ejus cultus sit cum debita veneratione pacificus. Sat it aque ad Ecclesias humilis & devotus ingressus; sit in iis qui●ta conversatio, Deo grata, inspicientibus placida, quae considerantes non solum instruat, sed & reficiat. Convenientes ibidem nomen illud, quod est super omne nomen, a quo aliud sub coelo 〈◊〉 datum hominibus, in quo salvos fieri credentes oportune, nomen videlicet Jesu Christi, qui salvum faciet populum suum a peccatis eorum, exhibitione reverentiae specialis attollant: & quod generaliter scribitur; ut innomine Jesu omne genu flectatur, singuli singulariter in seipsis implentes (praecipuè dum aguntur Missarum sacra mysteria) gloriosum illud nomen quandocunque recolitur, flectant gen●a cordis sui, quod vel capitis inclinatione testentur. This is the highest Antiquity, that any e See Bernardinus Senensis, Sermo. 49. ●a●olus Stengelius De●ss. Nomine jesu. c 23. & Salmeron, Operum tom. 3 tract. 3● p. 335. &c who can raise this Ceremony from no higher pedigree. Papist or jesuito hath hitherto found out, to justify their bowing at or to the name of Jesus. Yet this Constitution binds men only to bow the knees of their hearts, (not of their bodies) at the naming of Jesus, and of Christ too; (and that especially whiles the Mass is acting) which bowing of the heart they must testify, by the inclination of their heads, not bowing of their knees. After this, Pope f johannes 22. ducentos dies verae indulgentiae omnibus qui ad nomen jesu genua flecterent, vel caput inclinarent, vel tunderent pectus largitus est: Salmeron Operum, Tom. 3. p. 335. john the 22. about the year 1330. to induce men to the practice of this Popish Ceremony, did (as Salmeron the Jesuit records) grant 200. days of true indulgence to all who should bend their knees, or incline their heads, or knock their breasts to or at the name of Iesu●. Therefore it was then no received duty of the Text, this Pope inducing the People to use it, only to gain his Indulgences. Anno 1350. * Lect. 134 in lib. Sapientiae, c. 11. f● 126. Robert Holc●t our Popish Schoolman in his Lectures upon the Book of Wisdom, Anno 1350. writes thus of this Name and Ceremony a Psal. 41. ●0. S●c●ndum nomen tuum Deus, sic & laus tu● in fines terrae. Hoc b A gross mistake, this Name jesus being not then given to Christ: not mentioned nor intended in the Psalm: but the Name Lord, or God, as v. 1, ●, 8, 14. resolves. nomen est jesus: de quo Math. Vocabis nomen ejus Jesus, ipse enim s●lvum faciet populum suum a peccatis eorum. Solent enim multum amantes de personis amatis facere cantilenas, eorum nomina exprimendo. Igitur de hoc nomine jesu, idem faciamus●●●xta illud Psalmi; Laudabo nomen Not jesus. Domini cum cantico, & mag●●●●abo ●um laude. Est igitur notandum, quod illud nomen, est nomen honoris & excellentiae. Phil. 2. dedit ei nomen quod e●t super omne nomen, ut IN nomine Jesu omne genu flectetur co●lestium, terrestrium, & infernorum. Vnde secundum sacros Canon's, quando hoc nom●n I●sus pro●ertur in Ecclesia, omnis Christianus inclinari docetur cum capite; quamvis tàm hoc, quam Nota. multa alia spiritualia in quibus lucrum divitiarum non consistit, a Praelatis hujus temporis negliguntur. Whence it is apparent, 1. That he deemed this Ceremony no duty of the Text, but a thing only enjoined by the Canon's forecited. 2ly. That this Ceremony, though enjoined by Canon, was yet wholly neglected and not used nor urged by the Popish Prelates of his Age; why then should any Protestant Bishops press it now? 3ly. That in those times men were only required to bow their Heads, not knees, at the naming of Jesus; a thing not prescribed, by this Text of Phil. 2. which speaks only of the knee. 4ly. That Lord, God, are the Names mentioned, Ps. 48.10. not jesus. Since he, about the year 1430. one Bernardinus of Sennes a Franciscan Freer, and a Popish g See Marty●i●●●gium Romanum, & Opme●● Chronogr: p. 414. Canonised Saint, a great lover and admirer of the name Jesus, h Carolus S●engelius▪ De●ss Nomine jesu, cap. 29 p. 157.159. did earnestly exhort the People in all his Sermons and public exhortations (especially in his 49. Sermon now in print, De Glorioso nomine jesu Christi, wherein he attributes what ever the Scripture speaks of Christ himself to his very name jesus, as h Carolus S●engelius ¶ De●ss Nomine jesu, cap. 29 p. 157.159. Stengelius with others since have done, to make an Idol of it) That they would give devotion, bowing and reverence to the name of Jesus, which is above every name, in which every knee doth bow, of things in heaven, and things in earth, and things under the earth: neither is there any other name under heaven given to men, in which they can be saved. This Superstitious, Popish Friar in his 49. Sermon w●ites, That the name of Jesus was adored and worshipped of all Creatures, that every creature did bow its knee to his name; when as Miracles are daily wrought in the Creature in his name: That Jesus is a glorious name, and worthy of all worship; whence it may worthily and truly be said, and devoutly believed, that when Paul was rapt into Paradise, and heard secret words, which are not lawful for any to utter, he then perfectly learned, that the name jesus was to be adored of all men. Nota. Therefore returning from heaven, and remembering the foresaid words, and how all the glorified Citizens in heaven bowed their knees and worshipped I●sus, at the recital of this his name, and understanding that all infernal Spirits, and those who are yet travellers upon earth ought to do the like: he commanding all men in the Spirit of God, writ in this Text of Phil. 2.9, 10, 11. That IN the name of jesus every knee should bow, of things in heaven, earth, and under the earth, etc. which the Church, willing to have every man observe, commanded men to bow the knees of their hearts in the time of Mass when the name Jesus was mentioned, citing the Canon of the Council of Lions, ( ‖ Here p. 1●3● forecited) to prove it. And the better to d●aw the People to ado●e & bow to the name of Jesus, he i Carolus S●engelius ibid. p. 159, 160, 161. Molanus Histo●● De Pic●uris & Imag Antw. 1617. l. 3. c. 1. Ant●ninus p●●s 3. histor. tit 24. cap 3. Salme●o●▪ Operum tom. 3. tract. 37. p. 335. did use about the end of his Sermons, to show unto them a Picture, in which the Name JESUS was written in golden Letters, enclosed on every side with Sun beams; or a Glory: which Pictured name (the 12▪ rays whereof he expresseth in his Se●mon) the People beholding did most devoutly adore, with bended knees. For which Fact of his being complained against by some who maligned his fame, to Pope Martin the 5th. this Pope when as he had heard his Answer, gave him free liberty, not only to preach, So writes Salmeron. but likewise to carry about and show unto the people this picture of the name of Jesus. From a Molanus De Pictu●is e●lmag l. ● c. 1. & 18. which pattern of his, all pictures of the name of Jesus, both in Glasse-windows, Popish Authors, Masse-books, & elsewhere, were at first derived. Indeed b Pars 3. Hist Tit. 24. c. 5. see S●engelius, p. ●●9, 160 Antoninus records, that Pope Martin enjoined him that he should no more show this picture unto the people, left some superstition, or scandal should be raised in the Church by this his novelty: which Injunction he obeyed. But Pope Clement the 7th. (as c De Picturis l. 3. c. 1. & 18. See Stengelius p. 162. & Dr. Fulks Notes on the Rh●mish Testament●●n Apoc. 13. sect. 7, 8, 9 Molanus records) at the request of the Freers Minorites, ordained, that all thei● Order, and the Nuns of the Order of St. Clare, should use this picture of the name jesus, which they were backward else to use. This Ceremony, it seems, was not yet so generally received as the Papists did desire, Anno 1431. and therefore the Popish Council of Basil, Anno Dom. 1431. d Su●●us Concil. ●om. 4. p 61. a. Sess 21. Tit. Quomodo divinum officium in Ecclesia celebrandum sit: decreed, That all Canonical persons, in all Cathedral and Collegiate Churches, whiles they were saying their Canonical Hours, when the glorious name of Jesus was named, should bow their Heads, (not knee:) The words of which Decree are these, Statuit igitur sancta Synodus, ut in cuncti● Catbedralilus ac Collegiati● Eccl●s●is, etc. Hor as Canonicas dic●uri, etc. Cum dici●ur Gloria Patri, Filio, & Spiritui Sancto, omnes consurgant Cum nominatur gloriosum illud nomen jesus, in quo omne ge●● fl●ct●tur Coelestium, Terrestri●m, & Inferno●um, omnes capu● inclinent. Anno 14●● About the yea● of our Lord 1490▪ Michael Le●hmair, Doctor of Divinity, and of the Pope● Canon Law, & Eccl●siae Pata●●●●si●● anonymous, in his 20. Se●mon, de C●r●oncis●one Domi●●, K. I. writes thus of the Vene●ation of the name ●e●us, and what indulgences were granted by several Pope● to s●ch who bowed to it. 〈…〉 & vene●a●● deben● nomen jesu Ad ●o● 〈…〉, & ●nclinatione: the ●●st whereof he thus proves and prosecutes. Quarto, inclinatione, prout docet Apostolus ad Phil. 2. In nomine Jesu omne genu flect●tur Coelestium, Terrestrium, & In●ernorum: Et lic●● Nota. ub●cunque auditur nominari hoc pret●osum nomen jesus, debeamus caput (not g●n●) cum maxima Reverentia inclinare, hoc tamen pr●cipue est ●●en●●m in Ecclesia, pra sertim dum celebrantur ●●ss●rum solennia. Ita statuitur in C. decet. de Immun. Eccl. l. 6. Vbi dicit Textus, Convenientes fideles in Ecclesia; gloriosum illud nomen Jesus quando●unque ●ecol●●ur flectant genua * Not Corporis. Cordis sui, quod capitis inclinatione testentur; Propterea summi Pontifi●●s plur●mas concesserunt Indulgentias ●is qui se d●vote et Reverenter inclinant audiendo in Eccles●a hoc nomen jesus. Vnde re●ert Petrus de Palude, Lector palaci● Romae, postea Cardinalis, in Expositione Psalmi 123. quod Dominus Hof●ien. Cardinalis praedicans publicè in Sermone, dixit, quod vidisset Bullam Apostol●●am in qua concessae fuissent indulgentiae unius anni of 40. di●rum, flectenti genua ad nomen Domini jesu. Item Dominus Urbanus Papa quartus, omnibus vere confessis et contritis dedit 30. dies indulgentiarum. Ad quod Johannes 22. Sermonem ad populum faciens Avinione, adjecit dies totidem. Et ●ic sunt 60. dies totiens quotiens quis devote dixerit (not genua flexerit unto) jesus Christus, in fine salutationis angelicae. He immediately subjoins. Item Clemens 5. in Concilio Viennensi, dedit etiam unum annum Indulgentiarum de Sancto Evangelio. In principio ●rat verbum, etc. quicunque legerit vel audierit post benedictionem in Missa, in memoriam & gratiarum actionem Dominicae incarnationis, a qua fluxit fontaliter sal●● humani generis. Et quicunque in fine cum dicitur; Et verbum caro factum est, Geniculaverit, crucemque cum osculo fecerit, habet 40. dies Indulgentiarum: & sic de hoc Evan●elio habentur Indulgentiae unius anni & 40. dierum. Ide●●● Symbolo Niceno cum in Missa legitur vel auditur; Et homo factus est. Ex his ha●etur quantum reprehendendi sunt qui audit● Missa vix expectant Sacerdotis B●nedictionem, Non curantes hujusmodi Indulgentias, nam et Laici videntes Sacerdotes genua flectere, Nota. s●militer facere deberent, et per hoc se reddere participes illarum Indulgentiarum. Here we have the full true Pedigree and Progress of bowing at the recital of the name of Jesus, & other sentences of Scripture, especially in the Celebration of the Mass, and the several Indulgences granted by Successive Popes, to induce the people to the practice of these genuflections; which yet he complains many then neglected, not caring for these large Pope's Indulgencies, purchased at so cheap a rate, as the bare bowing of their heads or knees, as aforesaid. Anno 1500. Not long after this, about the year of Christ 1500. or sooner, the Popes, with some Popish Prelate's, Priests, and Monks, when their Indulgencies would not prevail so much as they expected, to draw the people to these genuflections, and induce them to a more constant universal adoration of, and bowing to the name of Jesus, compiled a particular Psalter, which they entitled jesus Psalter, printed at Antwerp 1505. in Latin, since translated into English by Laurence Kellam, and printed at the end of his Manuel of Prayers, Duaci 1603. which Psalter begins thus. Phil. 2. In nomine JESUS omne genu flectatur, Coelestium, Terrestrium, & Infernorum; & omnis lingua confit●atur, quia Dominus Iesus Christus est in gloria Dei Patris, which is likewise repeated after the first and tenth Petition. It consists of 15 Petitions, The 1: Petition is, jesus, jesus, jesus, mercy; 10. times repeated one after another, without intermission: The 2. Petition, jesus, jesus, jesus, help me; The 3. Petition, jesus, jesus, jesus, strengthen me; The 4. Petition, jesus, jesus, jesus, comfort me; The 5 Petition, jesus, jesus, jesus, make me constant and stable; The 6. Petition, jesus, jesus, jesus, light me; The 7. petition, jesus, jesus, jesus, grant me grace to dread thee; The 8. Petition, jesus, jesus, jesus, grant me to love thee; The 9 Petition, jesus, jesus, jesus, grant me grace to remember thy death; The 10. Petition, jesus, jesus, jesus, send me here my Purgatory; The 11. Petition, jesus, jesus, jesus, grant me grace to flee evil company; The 12. Petition, jesus, jesus, jesus, grant me grace to call for help to thee; The 13. Petition, jesus, jesus, jesus, make me to persever in virtue acceptable unto thee; The 14. Petition, jesus, jesus, jesus, grant me grace to fix my mind on thee; The 15. Petition, jesus, jesus, jesus, give me grace to order my life to thee. Each of these 15. Petitions are thus trebled ten times over one after another, the name Jesus being 30 times repeated together in each Petition, and 54. times more in other larger Petitions, between each of these, in all ‖ Is not this Battology an express violation of Mat 6.70 Bu● when ye pray use not VAIN REPETITIONS as the Heathens do▪ for they think they shall be heard for their much speaking 504. times, but his name Christ not once mentioned, nor any other of his names but Lord alone, and that rarely; which name Jesus is as oft to be bowed to & adored as thus recited, by their Injunctions, Canons, to wit, 504▪ times in one half hour. Moreover to propagate this Ceremony and bowing to and at this name, Anno 1506. they not long after compiled * Printed together in Sacrae Litaniae variae, Antwerpiae, 1629. p. 15, to 34. 5. Special Psalms, in honorem nominis jesu, with the Letters I H. S. and a Crucifix in the midst of the H. prefixed to them; together with Letaniae de Nomine jesu, wherein the name JESUS is repeated no less than 74. times together, with several titles added to it, as I●su potentissime, jesu perfectissime, etc. miserere nobis, Libera nos I●su, Parce nos jesu, exaudi nos jesu, etc. At the end whereof follows this Prayer for those who devoutly adore and bow to the name jesus upon Earth. ‖ Printed also in Officium beatae Mariae secundum riium Sacrum, f 170 God, who hast made the most glorious name of jesus Christ ●hy only Son amiable with the chief affection of sweetness to thy faithful ones, and dreadful and terrible to evil Spirits, mercifully grant, that all those who devoutly * Viz. by bowing unto it, when it is pronounced, as Stengelius understands it. worship this name of jesus on Earth, may receive the sweetness of its holy consolation in this present world, and in the world to come may obtain the joy of endless exultation and bliss in Heaven, by the same our Lord jesus Christ thy Son. The benefit of which Masse-Prayer, our modern Advocates for bowing at and to the name of Jesus, with all their overzealous Proselytes, may do well to claim. Anno 1510. About the year 1510 Richardus Hampole an English Popish Priest writ a Treatise, ‖ ●ohanne. Baleus Centur: Scriptorum▪ Brit pars ult. p. 167. De Veneratione Nominis jesu, mentioned by Bishop Bale (and if I mistake not) extant in his Opuscula Varia, Ms. in the famous University of Oxford) to promote the adoration of, and bowing at and to the Name of jesus. Anno 1514. Not long after (as I conjecture) there were special Liturgies, compiled and published for the selfsame end by the Popes and Popish Priest's direction, entitled, * Printed Antw 1629. with other Litan●ae Variae p. 64. to 96. Litaniae Passionis Domini nostri jesu Christi; beginning with this Text of Phil. 2 8, 9, 10, 11. (recited at large) wherein the name jesus is repeated no less than 164. times one after another, with Miserere nobis jesu, Liberanos JESV, ●xaudi nos Jesus, subjoined to each petition, as in the precedent Liturgies of the Name Jesus. They likewise then compiled printed, published, used Horae de Nomine jesu, & Dulcissimi nominis jesu. And, Vesperae in veneratione nominis jesu, editae à devoto Ricardo de Hampole, printed in Horae beatitissimae Virginis Mariae ad legitimum Ecclesiae Sarisburiensis ritum, Parisiis 1519 f. 169, 170, etc. In which I find on the 7th. of August, in the Calendar printed with it, and in other Popish Kalendars, a special Feast, dedicated likewise to the Name of Jesus, entitled, Festum dulcissimi Nominis jesu, Minus duplex; which Feast Pope Clement the 7th. (about the year 1524.) as S● Nominis jesu cultus, p. 162. Stengelius, and d De Picturis ● Imaginibus, ●. 3. c. ● & 18. Molanus inform us, appointed to be generally observed as Minus duplex, a less double Festival, famous among many Churches, and amongst the common people. Thus one Superstition, Idolatry to this Name, begot another. These Popish Litanies, Hours, Vespers, Psalters, Festival of the name Jesus, purposely invented to promote its adoration, to which the people were formerly very backward, brought bowing to it into general practice & request in most Churches then leavened with Popery, the Priests and People usually bowing their Heads, Knees, and putting off their Hats to it when rehearsed in Epistles, Gosples, Masses, Sermons, and Divine Offices. And hereupon the Provincial Popish Council of Sienna, Anno 1●24. or Sennes, in the year 1524. (following the pattern of the Council of Basil) Decreta Morum, c. 18. established the use of this Ceremony, in all Collegiate & Cathedral (not other) Churches, in these following words, vizt. ‖ Surius Concil. tom. 4. p 740▪ 741. Bochel. lib. 4. tit. 1. c. 2 p. 543. vid. ibid. Et ut in majoribus Ecclesiis cultus Dei vivi sanctior, juxta majorum traditiones in melius reformetur: statuimus, ut in Cathedralibus & collegiatis & conventualibus Ecclesiis, horis debitis, etc. Horas autem canonicas dicturi, etc. Cum nominatur illud nomen gloriosunt, jesus; in quo omne genu flectitur coelestium, terrestrium & infernorum, omnes caput (not genu) inclinent. Phil. 2. And Decreta * Surius ibid. p. 731. Fidei c. 14. this Council also draws this Argument from this very Ceremony, to prove the lawfulness of worshipping the Image of Christ & Saints. Et nos quidem non quasi ante Divinitatem, ante imagem prosternimur; sed illum adoramus, quem per Imaginem aut passum, vel in throno sedentem, recordamur. Et dum per ipsam picturam quasi per scripturam, ad memoriam Filium Dei reducimus, animum nostrum de resurrectione laetificat, aut de passione mulcet, non majore quidem idolatriae periculo, quam cum nomine jesu omne genu flectitur coelestium, terrestrium & infernorum. Phil. ●. Quem enim vocabula cursim auribus insinuat, hunc eundem fidelibus oculis imago sedulò repraesentat, etc. In the year of our Lord 1526. Anno 1526. the Synod of Carnotum (or Chartres) in France, ‖ Bochel. l. 4. tit. 1. c. 3. p. 544. decreed thus for the use of this Ceremony. Nullus in Ecclesia maximè dum sacra aguntur ambulet, v●getur, aut discurrat. Magis autem monemus omnes & singulos ut illis Ecclesias ingredientibus sit bumilis & devotus ingressus, & intus quieta conversatio, intontis precordiis, devotis insi●●ant orationibus, & dum sacra aguntur, gloriosumque nomen Jesu recolitur, flecta●t audientes genu●, aut capitis inclinatione suam Salvatorem testentur. Not long after this, Anno 154●. the Diocesan Popish Synod of ‖ Surius Concil. t●m. 4 p. 810. Augusta, Anno 1548. cap. 23. in more obscure terms, prescribed this bowing, etc. to all Ecclesiastical persons, not only at the recital of the name of the Body or Blood of CHRIST (not Jesus) but of the Virgin Mary too. The Can●n runs thus: Cum autem Deo Opt. Max. Creatori & Redemptori suo honorem, timorem & reverentiam homo tanquam creatura habeat; multosque videmus ea in re damnata ignavia de●ides esse; omnibus Ecclesiasticis personis nost●ae Dio●oesis distinctè p●aecipiendo mandamus, ut post haec summa pietate Deum ubique & honorent, & timeant, praecipuè vero in templo humiliter revereant●r & vene●entur. Et quum in nomine Domini nost●i Jesus ‖ Both name● are here expressed. Phil. 2. Ch●isti omne genu co●lestium, terrestrium & inferorum flectendum sit; volumus, ut omnes quotiesc●nque in sacred Concionibus, aut Missis nomini● sa●gui●is vel corpo●i, ‖ Not jesus. Christi, a●t Dei genetricis Mariae Virgini● fiat mentio, a●t quando canticum, Gloria in excelsis, aut gloria tibi Domine, aut Evangelii initium, aut Nativitatis * Not jesus. Christi ex Virgin, & inca●natio in Symbolo, aut gratiarum actio in p●aesatione, aut h●j●smodi alia in divinis officiis canuntur, vel commemorantur, detecto capite, genibusq●e flexis, ante ‖ Nota Altar, vel ut locus tempusq●e postula verit, Deo (ma●k it, not to the Name Iesu●) rev●rentiam exhib●ant debitam, & populum ad ejus rei imita●ionem ve●bis factisque commoveant atque hortentur. Here are more bowings prescribed than to the Name o● I●sus only. Anno 1519. The very next year a●ter, in the Provincial Popish Synod of | Sur●us tom. 4. p. 809. Mogun● or M●ntz, under Sebastian the Archbishop, Anno Dom. 1549. cap. 59 (not Anno 813. as some mistake it, and ●o make this Ceremony above 400. ancienter than it is) which hath ●his title to it. M●ssa, quo gestu, & qua devotio●e audienda: this Ceremony was thus enjoined: Sedulò commonendus est populus fidelis, Clerici etiam per P●aelato● debit● animadversione inducendi, ut in celebratione Missarum, adversus tantum myste●ium, quantum quisque que per valitudinem potest, etiam corporis gestu reverentiam quandam adhibeant: videlicet, ut dum in Collectis, pro communi orbis terrarum incolumitate ad Deum preces funduntur, ipsi quoque tanquam hujus sac●ae Communionis cives, suas p●aeces cum oratione publica conjungant, & vultu ad ‖ Nota. altar verso, aperto & demisso capite stantes, gestum orantibus convenientem prae se fe●ant. Pa●i ●eligione ad nomen Salvatoris nostri jesu ‖ jesus and Christ are here bo●h united. Christi, similiter ad Evangelium, Magnificat; Benedictu●, Nunc dimittis, Gloria in Exce●si●, Gloria Pat●i, caeterasque id genus officiorum parts, sic genuum flectione, ape●tione capitis, ac totius corpo●is gestu se componant, ut ad ea quae ibi aguntur animum intendere videantur. Thomas Beacon in his Displaying of the Popish Mass, ‖ Vol. 3. of his works printed 1563. f. 39 printed in the year 1563. writes thus, This use is observed at this day in the Popish Masses, The People stand up when the gospel is read, And make Courtesy when they hear the Name of JESUS, but they understand not one word. In the Roman Missal, reform and set forth by Pope Pius the 5th. Anno Dom. 1570. among Ritus, Celebrandi M●ssam, I find this Rubric, ‖ M●ssale Romanum, Salmanticae, 1588. p. 26. De ordine sedendi, standi, genuflect●ndi in Missa; wherein there are these directions and prescriptions, when the Mass-Priest in saying his Mass, or the Deacons and People, aught to bow the Knee. Gen●flectit qu●ndo oportet, Genuflectit quando legitur Ev●ngelium. In principio, ad illa verba: & verbum caro facta est. & evangelium cum natus esset JESUS, ad illa verba in fine: & procidens adoraverunt eum. Item Evangelium feriae quar●ae post Dominicam qu●●tam Quadragesimae, ad illa verba in fine: & procidens adoravit e●m. Et cum Diaconus cantat illa verba, ipse versus librum, celebrans & circumstantes versus Altare Gen●flectunt. Subdiaconus vere tenens librum, & Acolythi candelabra, non genuflectunt. Item genuflectit in Dominica Palmarum, & in Missis de Cruse ad illa verba in Epistola, In nomine jesu omne genu flectatur: Et ad Passionem quando Christus expi●avit. Item quando legitur Passio, ad illa verba expiravit. From which passages it is very observable, 1. That the Roman Missal itself, though reform by the Decree of the Council of Trent, and this Pope's command; and since revised by Pope Gregory the XIII. Anno 1573. doth not promiscuously enjoin the Priest, Deacon or People to bow their knees at every recital of the name of Jesus in the Epistle, gospel, or Mass, though enjoined by the forecited Popes and Popish Councils, and then▪ commonly practised by the ignorant Lay-people, who understood not what was read in an unknown tongue. 2ly That it prescribes the Priest and People to Bow their Knees at the recital of these several entire Sentences in the gospel, Mass and Passion: And the Word was made Flesh; And they fell down and worshipped him; And falling down he worshipped him; He gave up the Ghost: Not at the bare mention of any of Christ's Names; nor yet at this Sentence, When jesus was born; though his Name jesus be mentioned therein. 3ly. That on Palm-sunday itself, and the Mass of the Cross; when this very Text of Phil. 2.9, 10, 11▪ That IN the name of jesus every Knee should bow: it prescribes the Priest to bow, not AT or to this bare name Jesus; but at the recital, end of the entire Clause and Words, as Ad illa verba in Epistola resolve, and assure us, not at every mention of his name Jesus. In Missa Votivae de S. Cruse, p. 54. at the end of this Missale Romanum: this Text of Phil. 2. v. 8, 9, 10, 11. is read as the Epistle: and over against these words, Vt in nomine jesu omne genu flectatur coelestium, terrestrium, & inferuorum, there is printed in red Letters in the Margin, HIC G●NV FLECTI●VR, to wit, after the recital of all the entire Sentence, not at the very pronunciation of the name jesus, much less unto it at every recital thereof. After which follows these Versicles, Dulce lignum, dulces claves, O Crux benedicta, quae sola fuisti digna sustinere Regem coelorum & Dominum, allelujah. Dicite in Gentibus, quia Dominus regnavit a ligno: allelujah. Adoramus te Christ (not Jesus) & benedicamus tibi, etc. Tuam Crucem adoramus Domine; not his name Jesus when mentioned in any of the Prayers of this Mass, but his Title Dominus, no less than 3. several times repeated. So as the Compilers of this Mass, these Prayers, of Missa Votiva de S. CRUCE, & Festum duplex Triumphi CRUCIS, reputed not the name jesus, the name above every name intended in this Text, but his Name Lord, which every tongue shall confess, quia DOMINUS jesus Christus in gloria est Dei Patris, as they all read this Text; upon which they also ground their adoration of the Cross of Christ, and this Prayer for its adorers, inserted into Missae propriae Sanctorum Hispan. p. 114. Deus, qui per Crucem tuam populo in te credenti triumphum contra inimicos concedere voluisti, quaesumus, ut tua pietate adorantibus Crucem, victoriam semper trib●as & honorem. Qui vivis & regnas; as other Papists ●ounded their * P. 127, 128, 129. formentioned jesus Psalter, Psalms in honorem Nominis jesu, Litaniae de Nomine jesu, Horae de Nomine jesu, Vesperae in Veneratione Nominis jesu, Festum minus duplex De dulcis. nomine jesu; and a Prayer for those who adore the Name jesus thereon; all standing on the selfsame Basis, equally admitted, embraced, or rejected upon the selfsame grounds; which I desire all considerate conscientious Protestants seriously to observe, who may as justly adore the Cros● as Name of jesus. In the year of our Lord 1578. Anno 1578. * Lour. Bochel. Decret. Eccles. Gal l. 4. Tit. 1. ●● 14. p. 546. Synodus Ebroicensis held in France, made this Decree for all Churchwardens under their Popish Jurisdiction to put in execution. Editui circumspiciant quid quisque aget in Ecclesia, & quomodo se g●rat a minimo usque ad maximum; si ●aput aperiat, genua cum opus est flectat, Officio divino animum & aures adhibeat, si orationi incumbat, Agente●● contraria cum aliquae reverentia & modestia objurgent, & ad Officium cogant: the intent of which Canon perchance extends to bowing the knee at the naming of Jesus, and the Virgin Mary, as well as to kneeling at Collects and Prayers. Anno 1583. The Popish Council of Rheims since that, viz. Anno Domini 1583. as a Decreta Ecclesiae G●ll●●anae l 1. Tit. 2. c. 22. p 21. Bochellus records, made this Decree or Canon following: In pronunciatione nominis jesu, & cum dicitur versus, Gloria Patri, capu● aperiant & inclinent. That in the pronouncing of the name Jesus, and when the verse, Glory be to the Father, was said or read, men should uncover and bow their heads. Which Canon extends not unto Women, b 1 Cor. 11.5, to 16. who ought not to uncover their heads in the Church, much less to come thither like so many Strumpets, with c 1 Cor. 11. 5● to 16. ● Tim. 2.9, 10. 1 Pet. 3▪ 3, 4. Synodas' Taron. 1583. & Council Bitur. 158●. apud Bochel. Decr. Eccl. Gal. l. 6. 'tis 9 c. 1●, 12. See my Vnloveliness of Lovelocks p. 12, to 23.30, 31 32 & 43, to 5●. cut, broidered, powdered hair, as our Viragoes do of late: whereas the words of Phil. 2.9, 10. In the name of jesus every knee should bow, extend to women as well as men, and rather to women's bowing, (who in their courtesies bow both their knees full low) than to men's; who in their common courtesies or legs at the name of Jesus, or to men bow d See Gen. 41 43. Matth. 27.29. Rom. 11.4. only one, not both their knees: whereas this Text requires every knee to bow, and so enjoins the bowing of both knees, not one alone; the courtesies of women, not heads, caps, or legs of men, here prescribed to bow at Gloria Patri. The Popish Council of Bitures, alias e B●chell Decr. Eccl. Gal l. 1. Tit. 7. ●. 28. p. 8●. Concil. Bituricense, Anno 1584. the very next year following: viz. Anno Domini 1584. promulgated this Canon to the like effect. In fine Psalmorum, & ubicunque Gloria sanctissimae Trinitati redditur, omnes consurgant, & in invocatione ●ominis jesu, genu flectant: Which may be construed as well of kneeling only in the invocation of the name of Jesus in Prayer, as of bowing at the pronunciation of his name Jesus. Besides these several Popish Councils, the Sorbonists about the year 1540 from Phil. 2.9, 10. as Mr. Calvin, Marloret, and * See here, p. 29, 49. others on that Text record, began to publish and teach this Doctrine, that as oft as the name of jesus should be mentioned, (as in some Portuasses and Masse-books it is repeated f See jesus his Psalter, here p. 128, 129. Bp. Babingtons' Exposition of th● Catholic Faith p 195. Here p. 42, 43. 20, 30. yea 504. times together) so often men must bow their knees: for which Doctrine, write Calvin, Marloret, ●nd Bishop Alley, they are more than ridiculous. Plusquam ridiculi sunt Sorbonici Sophistae, etc. After these, the Rhemists about the year 1582. in their Notes in their Rhemish Testament, Anno 1582. on Phil. 2.9, 10. g See Dr. Fulk and Mr. Cartwrights Answer to the Rhemish Testament, Ibid. Here p. 36▪ to 41. sect. 2. and on Apoc. 13. sect. 7. set on this Ceremony in an higher strain, where they write thus. By the like wickedness the Protestants charge the faithful people for capping or kneeling, when they hear the name of jesus, as though they worshipped not our Lord God therein, but the Syllables or Letters, or other material Elements, whereof the word written or spoken con●isteth: And all this by Sophistications to draw the people from due ho●our and devotion toward Christ jesus, which is Satan's drift, by putting scriples into poor simple men's minds, about his Sacraments, his Saints, his h His Cross, his Name, etc. are here coupled together, and bowed to alike. Cross, his Name, his Image, and such like, to abolish all true Religion out of the world, and ●o make them plain Ath●i●●s. But the Church knoweth Satan's cogitations, and therefore by the Scripture and reason, warranteth and teacheth * Note. all her Children to do re●erence wh●●soever jesus is named, b●cause Catholics i What difference then can any Protestant bower at the name of jesus make between his bowing and the Papists? which Protestants formerly condemned, and yet many of them 〈◊〉 contend for. do not ho●our these things, nor count them holy for their matter, colour, sound and syllables, but for the respect and relation they have to our Saviour, bringing us to the remembrance and apprehension of Christ, by ●ight, hearing, and use of the same signs, else why make we not reverence at the name of Jesus the Son of Syrach, as well as at jesus Christ? And it is a pitiful case to see these profane subtleties 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 th●se scruples do obeisance. But towards Christ it must be Superstitious. And here it is much to be noted, that the Protestants pulling down the k Which some Protestant's, in name at least, begin now to set up again, to please the Rhemists & Papists Image of Christ out of all Churches, and the sign of the Cross from men's foreheads, and taking away the honour and reverence of the name of jesus, do make room for Antichrists Image, and mark, and name. Thus the Rhemists, whose steps and genius some modern Protestant advocates and Patrons of bowing at the name of Jesus, do follow to an hairs breadth, though * See He●e p. 36, to 53. Dr. Fulk, in his Answer to the Rhemish Testament, Notes on Phil. 2. sect. 2. and on Apoc. 13. sect 7. Dr. Whitaker in his Answer to William Reynolds the Rhemist, Cantab. 1590. p. 398, 399. Mr. Cartwright in his Answer to the Rhemish Testament, l Where he pithily dispu●es this point. as also in his first Reply to Bishop Whitguists Answer, p 163. and in his 2. Reply, p. 215. Notes on Phil. 2. sect. 2. and elsewhere, Dr. Willet in his Synop●is Papismi, Century 2. Error. 51. Dr. Airy in hi● Lectures on Phil. 2.9, 10. And above all other, that Reverend Father of our Church, Gervase Babington, Bishop of Worcester, a professed Opposite to this Popish Ceremony, in his Exposition of the Catholic Faith, in his Works in Folio, London 1622. part 2. page 195, 196, 197. expressly condemn this Doctrine, this Ceremony of theirs, as a gross ridiculous Popish Error, which is no ways grounded on Phil. 2. vers. 9, 10. as all these, together with Pareus, m Heidelburgiae 1613. Commentariu● in cap. 14 ad Romanos, vers. 11. Col. 1475, 1476, 1477. johannes Brentiu●, in his n F●ancofurti 1548. fol. 54, to 58. Explicatio in Epist. Pauli ad Philip. cap. 2. vers. 9.10. (who writes thus, Quod a●tem Paulus ait, Vt in nomine Jesu omne se genu ●lectat, etc. non sic intelligendum est, quod necessarium sit, ut prolato hoc nomine, homines semper externae genua fl●ctere debent, haec est quidem Puarilis Caeremonia, & propter pu●ros usurpanda aliquoties, etc.) Calvin, Marlorat, Olevian, Beza, on Phillipp. 2. ver. 9, 10, 11. johannes Piscator, o He●born● 1616. Scholia in cap. 2 ad Philip. vers. 9, 10. pag. 1166. and Obser. 6. ex vers. 10. pag. 1162. to omit all others formerly quoted, do largely prove: Pope Clement the 8. Anno Domini 1600. corrected and published his p Edit▪ Parisiis p. 1633. Caeremoniale Episcoporum, which he prescribed to be used in all Churches, especially Metropolitan, Cathedral, and Collegiate, without alteration or addition thereunto, as his Bull prefixed to it attests; afterwards dedicated to, and approved by Pope Vrban the 8. In this Caeremoniale l. 2. c. 8. De Missa solemni Episcopo celebranti, p. 206. there is this prescription to the Deacon who reads the Gospel in the Mass, celebrated by the Bishop. Tunc manibus junctis pro sequitur Evangelium, Et cum profert nomen jesu, vel Mariae, inclinat se, sed profundius cum dicit jesus, quod et omnes faciunt. But this bowing is only when the Gospel is reading, and that to the name of Mary, as well as of jesus, but somewhat lower to the name of jesus, then of Mary. Since these, I find some private Popish Authors, (especially the jesuits, who deriving their Name and Order from the name of jesus, do most stickle for this bowing at and to the name jesus) who have q As I hear of some Protestants writing for this Ceremony too, as hot as any jesuits, viz Giles Widows, Mr. Page. written in defence and Patronage of this Popish Ceremony. As namely one Alphonsus Salmeron a famous Jesuit, in his Works at large 1612. Tom. 1. Prolegomenon. 24. De Dignit. & Majest. Evang. p. 387, 388. writes thus, That certain Popes of Rome, (forecited by Lochmair, and among the rest, r Operum Tom. 3. Tract. 37. p. 335. Pope john the 22 who granted an indulgence for 200. days to all who should either bow their knees, or incline their heads, or knock their breasts at the name of Jesus) have taught, that men are to bow their heads or knees at the naming of jesus, to represent the great humiliation and exaninition of Christ: And That a certain Monk was ●●ffed by the s It seems the Devil is be●ter pleased with this bowing▪ than Christ. Devil (not by Christ, which is observable) for omitting this bowing, etc. And Operum Tom. 3. Tract. 37. Vocatum est n●men ejus jesus. p. 335. he records, That the name of jesus is worthy all worship, genu-fl●ction, and adoration, in whi●h name Paul would have every knee to bow, both of things in Heaven, and things in Earth, and things under the Earth. For this name, whether it be pronounced with the mouth, or heard with the ear, or t Let our bowers at the sound only of the name o● jesus note this well & answer it as they can. where ever it is written, painted, or engraven, is worthy Divine Worship; not for the bare word, writing, or picture itself, but for the signification of it; as u You see h●w the Papists rank these three together, the adoration of the Cross▪ the Image, and the name of jesus. the Cross and Image of Christ are deservedly adored with the worship of Lat●ia, for the type and mystery represented in them, etc. The same Doctrine we shall find in Cornelius a Lapide, a Jesuit, in his Commentary on Phil. 2.9, 10 in Antonius Scaynus Salodiensis, Paraphras. in Epist. ad Philip. cap. 2. vers. 9, 10 Venetiis 1593. fol. 142. in johannes Molanus, Historiae S. Imaginum, Antwerp. 1617. lib. 3. cap. 1. pag. 244, 245. and in x Printed Augustae Vind●licorum 1613. where there is much written of this name to little purpose. Carolus Stengelius, SS. Nominis Jesus, cultus & Miracula, cap. 23. where he quotes this Text of Phil. 2 9, 10. and the Decree of Pope Gregory the 10. informing Protestants Ibid. p. 125, 126. That Papists honour not the ●etter●, Syllables, or sound of the name jesus, but the thing contained and signified together with the sound and Syllables: But some (saith he) may say, Why do we bow at the name of jesus, rather than at the name of Christ? I Answer, Because Christ is not a proper name, but a declaration of Christ's Kingdom and power: But y This is Bishop Andrews his Reas●n too, See his Sermons, p. 475, 4●6, 477. Here re●uted p. 57● 110, 111. jesus is a proper name, which he hath bought with his great pain, and hath received as a reward of his labour. For although this name was imposed on him in his very Circumcision, and promised to him in his Conception, yet both these were done, because he ought to do that in his time, which the name doth signify; to wit, to save his people. Paul therefore affirms, that this name was given to him, because he actually performed this with his great pain. Phil. 2. He humbled himself, therefore God hath highly exalted him, and given him a name above every name: that in the name of Jesus every knee should bow, etc. Therefore this most honourable name is given, because he merited it. z This is Mr. Widows his Reason, see his Confutation p. 6. and 30 to●2 ●2. and 81, 82. The name itself is thus honoured, because he hath merited it. As oft therefore as we Catholics honour the name of jesus by bowing the knee, so oft we give unto him due and deserved honour, which he hath merited with a great price, so oft we do that we ought and are bound to do; not only out of congruity for the greatness of the benefit conferred upon us, but also out of debt, by reason of the * So Bishop Andrews resolves too, here p. 56, 58. will and precept of the eternal Father; who hath therefore given this name unto his Son, that a In nomine, not, ad nomen, which signifies to, not at the name; Here p. 2, to 10. in this name every knee should bow▪ that all should worship this name, and in worshipping should confess, that jesus is in the glory of his Father. But as oft as the Heretics (who utter & hear this name without any reverence, because they have not the Holy Ghost) do not worship this name, as oft as they refuse to bow and worship, as oft as they deride others who worship and bow the knee unto it, b So writes Mr. Widows too, pag 6, 14, 15, 16, 17, 25, 26, 74, 86, 8●, 88, 90. and Bishop Andrews, here p 56, 58. so oft they violate the precept and will of God the Father, so oft they do injury to God the Son, and deny him his due honour, so oft they contradict th● Apostle, so oft they scandalise, or rather deride the Church of God: Finally, so oft they do acceptable service to the Devil, c Yet Salmeron informed ●s bef●●e, that the Devil cuffed a Monk for omitting it; & therefore he is rather the Author, th●n the hinderer of this bowing. who hath in an especial manner taught them this, and by th●m doth propagate this impiety unto others. This and much more to like purpose doth this Benedictine Fre●r, Stengelius, write, and publish in print Anno 1613. which I thought good in part to transcribe, because it is almost verbatim the same with Bishop Andrews Sermon, (who took his materials and reasons from him) and with Mr. Widows, and other late Protestants writings, and d See Bp. Andrews Sermons in Folio p 475, 476, 477. Mr. Adam's his Sermons p. 1203. Dr. Wrens Sermon Febr. 12. 1627. p 16, 18. Sermons to this purpose; between whom and these there is now no difference at all in this point of bowing at the naming of Jesus, for aught that I can find, and so they are both accorded in this particular. This is the only true genuine Pedigree and progress of this much pressed Duty, and admired Ceremony of bowing at the name of jesus, that I in my poor reading can find in all Antiquity, or the Jesui●es and Papists themselves yet really produced. If better, graver, or more learned Heralds can derive its Parentage higher, (as ‖ Bp. Andrews & Mr. Widows, who misquote some Fathers for it: whereas Bp. Whitguift, and Zanchius write only, That it was an ancient custom and practice in the Church, but quote no Authorities to prove it, because in truth there are none extant to prove it ancienter than this its pedigree. some have vainly endeavoured, to deduce it from the Fathers, and the constant practice of the Primitive Church; when as I am confident upon most diligent search and good inquiry, that there is no one Father, no ancient nor modern Writer extant, to prove or warrant what they assert, as the * See Lame Giles his Halting, p 7.8 31, ●2 Here▪ p. 101 to 105. examination of their alleged testimonies will at first discover,) I shall be willing to be corrected and instructed by them. But if they must needs concur with me in this its Popish Original & Progress which I have here faithfully set down; (as I presume they must, since Popish Priests, Monks and Jesuits, who have been most inquisitive in discovering its original, have raised the injunction and practice of it, no higher than the Popes I have recited:) let them now at last for very shame (unless they intent to turn Champions for Romish Inventions, Superstitions, Innovations, unknown to the primitive Church and Christians;) contend no more for such a pretended Duty, or Ceremony, which had no other real Fathers, but the forenamed Popes, Popish Councils, Writers; no other Mother, Nurse, Midwife, but the Antichristian Church of Rome, with whose Popish Ceremonies, Relics, Altars, Images, Crucifixes, Genuflection●, Bowings and such like abused idolatrous, d Sic n●ta Romana superstitie, quorum 〈◊〉 si percenseas, ridend● quam ●n●lia, mu●a etiam miserand● sunt Minucius Felix Octav p. 76. superstitious Rites, which get ground apace upon us) the reformed Church of England, with all her faithful Bishops, Ministers, Members, (especially since the prodigious, unparallelled hellish Powder plot should stand at everlasting defiance; for fear e 2 ●●es. ●. 10, 11.12. God give us over to strong delusions to believe and embrace her other impious lies and errors by degrees, to our damnation; and then shower down his long threatened Judgements on us, (of which the * This was wri●ten, printed, An 1630. late revived Plague and feared Famine, should now in time admonish us) to our eternal ruin. What therefore Tertullian writes of Stageplays, which had the very Devil himself for their original Author, (as he, with ‖ Cyprian De spectac. lib. 〈◊〉 De 〈◊〉. Dei, ● 6. others largely proves, enough to cause all Christians, who in their very Baptism have renounced the Devil and all his works, etc. with care and conscience to abandon them) f De spectaculis libr. c. 8. Facit ad origini● maculam, ne bonum existimes quod initium à malo accepit: the same shall be my conclusion in the point in question; Bowing at and to the name of jesus had its original, growth, progress from the Antichristian Popes and Church of Rome, who propagated it by their Masses, Litanies, Feasts, Canons, Councils, Indulgences, Pictures g See the Council of Senn●, the Rhemists, Sal. mer●n● Stengelius and Fulk qua supra. to justify, their idolatrous bowing to Images, Crucifixes, Hosts and Altars, as I have fully manifested in the premises. How then any zealous, judicious Protestant Bishops, High Commissioners, Ecclesiastical Officers can justly censure, suspend, molest, excommunicate any conscientious a As Mr. Sam● Ward, Mr. Snelling and others. See Canterbury's D●om. p. 94, 152, 361. Ministers, or Christians in their High Commission, Consistories, Visitations, for not bowing at the name of I●sus, as a Duty of the Text, or necessary decent Ceremony, or declaring the Reasons of their omission or non-usage thereof, let the impartial Readers hereof determine, and their own Consciences resolve. It was Tertullia's conclusion in the Case of Stageplays, b De Spect. lib. c. 10. Oderis itaque Christiane cujus auctores non poteris non odisse. And judicious c Locorum Com. De Tradit. sect. 5. p. 421, 422. Musculus his resolution. It is not fit that these things which are rather superstitious than religious, or have so great a show of Superstition, should be retained in the Church. God forbid that I should maintain any Traditions, or Worships which are Popish. And I call them Popish Traditions, which either of their own nature, or by abuse do serve unto Popish impiety, superstition, and blindness; all which (I am persuaded) ought to be detested, as much as possible. Let it be all our Bishops too: especially since the Church and Parliament of England themselves in their Preface to the Books of Common-Prayer in King Edward the Sixth and Queen Elizabeth's reigns: Of Ceremonies why some be abolished, and others retained, thus determine of them. Of such Ceremonies as be used in the Church, and have had their beginning by the institution of man: some at the first were of godly intent and purpose devised, and yet at length turned to Uanity and Superstition. Some en●●ed into the Church by indiscreet Devotiou, and such a Zeal as was without Knowledge; and for because they were winked at in the beginning, they grew daily to more and more Abuses, which not only for their unprofitableness, but also because they have much blinded the People, and obscured the Glory of God, are worthy to be cut away and clean rejected. And whereas in this our time the minds of men are so divers, that some men think it a great matter of Conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old Customs, and lest any man should be o●●ended whom good reason might satisfy) here be certain Causes rendered, why some of the accustomed Ceremonies be put away, (particularly, Hours, Psalters, litanies, Feasts, Adoration of the name of jesus, as well as Altars, Tapers, Copes, Images, Albes, Crucifixes▪ Processions, Adoration of and bowing to or toward Altars, Crosses, the Hostia, etc.) Some are put away, because the great excess & multitude of them hath so increased in these later days, that the burden of them was intolerable; whereof * Ad I●●●arium, Ep. 119. Se●. Antiq●. Eccl. Brit p. 4. St. Augusti●e in his time complained, That they were grown to such a number, that the ●state of Christian people was in a worse case (concerning that matter) than were the jews: and he advised, That such a Yoke and Burden should be taken away, as ●ime would serve quietly to do it. Let our Prelate's 〈…〉 it 〈…〉 their 〈…〉 under 〈◊〉 of Excommunication 〈…〉 upon Ministers and others. But what would St. Augustin have said, if he had seen the Ceremonies of late days used among us? whereunto the Multitude used in his time were not to be compared. This our excessive multitude of Ceremonies we●e so great, and many of them so dark, that they did more con●ound and darken, than declare and set forth Christ's Benefits unto us. And besides this, Christ's gospel is not a Ceremonial Law (as much of Moses Law was) but it is a Religion to serve God, not in ‖ Why should any then be imprisoned, excommunicated, deprived of his Ministry and Benefice for not using Ceremonies of men's inve●ting? bondage of the Figure, or shadow, but in the freedom of Spirit, being content only with those Ceremonies, which do serve to preserve Order and Godly Discipline. Furthermore, the most weighty cause of abolishment of certain Ceremonies, was, That they were so far abused, partly by the superstitious blindness of the rude and unlearned, and partly by the unsatiable avarice of such as sought more their own lucre, than the Glory of God, that the Abuses could not well be taken away the Thing remaining still. Those be taken away that were mo●● abused, and did burden men's Consciences without any cause. We think it convenient that every Country should put away such Ceremonies, which from time to time they see most abused, as in men's Ordinances it often chanceth diversely in divers Countries. Whether all or some of these Passages may not be justly applied to thi● Bowing at the Name of jesus only, as likewise to kneeling at the Sacrament, upon due consideration of its original Author's, Promoters, and Pr●mises abuses, I refer to every man's conscience to resolve. Especially because it puts a difference, disparity▪ inequality, not only between this Name jesus, and all other Names, Titles, Attributes of our Saviour, and the Name●, Titles of God the Father, and Holy Ghost▪ but a visible undeniable inaequality and disparity between their sacred Persons, though coeternal and coequal by our Church's * Athenesius ● Nice●s Cree●s. Creed, and Scriptures resolution, and to be equally worshipped, adored, reverenced, bowed unto by all Orthodox Believers; whose Persons are never adored, worshipped, or bowed unto in the Church when their Name● or Titles are mentioned▪ nor yet the Person of God the Son, when any other of his Names are uttered, but only the Person of jesus (or rather his name alone) when I●sus is either read, heard or seen. Which as it apparently thwarts that express Text of john 5.22, 23. The Father hath committed all ●udgement to the Son, that all men should honour the Son, even as (that is in the selfsame manner, form) they honour the Father, not otherwise, nor more frequently, devoutly, reverently than they honour the Father, at and to whose person they bow not their Knees or Head▪ when his name is recited; as usual they do by standing up at and honouring all three persons alike in their frequent repetitions of, Glory be to the Fa-Father, and to the Son, and to the Holy Ghost, without bowing at or to all or any of their Names: So it seems to put an inequality and disparity between their sacred Person● and Sovereign Divine Authority, and to advance jesus the Son, above God the Father, and Holy Ghost Especially when all their three names are jointly read and repeated together in one Verse, Prayer, Sentence, as at the end of every Morning Prayer. The grace of our Lord JESUS Christ, th● love of God (the Father) and the most comfortable fellowship of the HOLY GHOST, be with us all evermore. Amen. At the end of every Evening Prayer and Communion, The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God; and of his Son JESUS Christ our LORD. And the blessing of God Almighty, the Father, the Son, and the Holy Ghost be amongst you, and remain with you always. Amen. In the Apostles Creed, (repeated every Morning and Evening prayer.) I believe in God the Father Almighty, maker of heaven and earth, and in JESUS CHRIST▪ his only Son our LORD, which was conceived by the Holy Ghost, etc. I believe in the Holy Ghost, etc. And in the Nicen● Creed, used every Sunday and Holiday (to omit A●●ana●ius his Creed, the Litany, Form of Baptism, the Collect, Epistle and gospel Trinity Sunday, they are all mentioned together) I believe in one God the Father Almighty, maker of heaven and earth, etc. and in one LORD JESUS Christ the only begotten Son of God, begotten of the Father before all Worlds, God of God, Light of Light, very God of very God, being of one substance with the Father, etc. And I believe in the Holy Ghost the LORD and giver of Light, proceeding from the Father and the Son; who with the Father and the Son together is worshipped and glorified. If any Pagan, Turk, Jew or sober judicious Christian should come into our Churches when these Prayers, Creeds, are read▪ and observe both Ministers and People to bow their Bodies, Heads, Knees, with extraordinary reverence and adoration at and to the Name jesus only, when mentioned in them, but not at or to his other Names Lord, Christ, only SON of GOD, God, very God, thus coupled with, & immediately preceding, following his Name jesus, yea not to bow to the person of Jesus as represented to them by these other glorious Names: nor at the Name God, as it comprehends the whole Trinity in Unity, or denotes the persons of God the Father, or God the Holy Ghost; nor yet at or to the name Person, or sense, (to use Bishop Andrews words▪) will they not all then necessarily conclude and resolve, that this Name Jesus is more adorable▪ honourable, worshipful, holy, divine, than all those other Names and Titles coupled with it? Yea, that the person of Jesus himself is more adorable, honourable, glorious, divine, when represented to our minds by his Name Jesus, than by his other Names, Titles of Christ, Son, Son of God, LORD, GOD, very God? That this Name jesus itself adds special adoration, veneration, honour, worship to his Person, Deity; not his Person, Deity to his Name? or that his Person, Deity accumulate more honour, glory and worship to this Name alone, than to all or any of his other Names, Titles? Yea would not those Infidels conceive, that Jesus was one Person, thing, and God, Christ, Lord, Son of God, etc. another Person or thing inferior to, and less venerable, adorable than Jesus? And that the Person of Jesus who is only thus devoutly bowed to when his name Jesus is recited in these Prayers, Creeds, is exalted far above God the Father, and God the Holy Ghost, whose names and Persons are neither thus adored, worshipped, bowed to, nor honoured by them, when thus coupled, recited, and represented to our minds at once in one Sentence, Prayer, Creed? And doth not this bowing directly contradict those very Creeds, wherein we profess these three Persons to be coeternal together and coequal, to be neither greater nor less than another, and the Holy Ghost with the Father and the Son together to be worshipped and glorified? No doubt it doth in a very high degree, a● every man's Conscience upon serious deliberation will inform him; and these ensuing Histories in some so●● demonstrate. It i● storied of e 〈◊〉 Eccles. Hist. lib. 5. cap 16. Centar Magd. 4 col. 994. Amphilochius, Bishop of Iconium, that to convince the Emperor T●eodosius of hi● Error in tollerating the Arrians (who den●ed the Deity of Christ the Son of God, whom they adored not▪ with divine worship, but only God the Father) that coming one day to his Court, and beholding Theodosius, and his Son Arcadius, newly made joint Emperor, and invested in equal imperial Power with his Father, standing both together; he purposely bow●d himself and made low and accustomed reverence to Theodosius the Father, without doing any reverence to, or taking notice of Arcadius his Son and Fellow Emperor, in equal honour and power with him. Whereupon Theodosius being very angry with this Bp. for this contempt & neglect of his Son Arcadius in not bowing & doing any obeisance to him, and sharply reprehending him for it as an injury and affront to himself; Amphilochius wisely replied, that he did it on set purpose: and then said, Thou seest hereby, O Emperor, how hardly thou sufferest the ignominy and neglect of thy Son, yea verily thou art exceeding angry with those who insult over, and refuse to reverence him; I would therefore have thee believe me, that God the Governor of this World, doth in like manner detest those who adore not and speak blasphemies against his only Son▪ and that he hates them as ungrateful towards their Saviour and Patron. Whose purpose when the Emperor had by this means understood, admiring both his Deeds and his Words, he forthwith made a Law, prohibiting the Assemblies of the Arrian Heretics. And may we not then justly fear, by parity of reason, that God the Father, and God the Holy Ghost will, be as much offended with those, who bow and do Divine adoration and reverence only to jesus the Son when ever this Name of his is mentioned, and yet do no reverence of bowing or adoration to the Father, or Holy Spirit when their Names are mentioned and Persons represented to their minds together with, or before or after the Name, Person of Jesus, in the selfsame Chapter, Sermon, Collect, Prayer, Creed, or Verse? No doubt they will. f Acts and Mon. vol. 3 p. 486, 496, 649, 660. Mr. Fox records of our Archbishop Cranmer, Bishop Ridley, and Bishop Latymer, that when they were brought before the Popes, Cardinal Pool●, and Queen Mary's Commissioners at Oxford, sitting jointly together upon them to convince and condemn them of Heresy, they all severally of set purpose, put off their Caps, and bowed their Bodies and Knees with great reverence and humility to the Queen's Commissioners, but would neither put off their Caps, nor bow their Bodies or Knees to the Popes and Cardinals Commissioners, nor show the least reverence to them, because they had abjured and renounced the Pope's authority; Whereat those proud Commissioners w●re so incensed, as taking it for an high contumacy and affront to the Popes, Cardinal's Persons and Authorities (whom they then represented) that they not only▪ severally and openly reprehended them for the contempt, and expostulated the affront with them, but caused their Caps to be pulled off by their Officers; These Commissioners putting off their Caps, and making reverence when ever the g Fox Acts and M●n. ●ol. 3 p. 487, 496, and Here, p. 42. Pope's name was read or mentioned, without yielding any such reverence at all to the Name of God, Christ, or Queen Mary. And may we not from thence discern and conjecture how much God the Father, and God the Holy Ghost are dishonoured, slighted, contemned, yea in some sort un-godded, and how far Jesus the Son his Name, Person are advanced, adored above their Names, Person, when the one of them is so frequently honoured, adored, worshipped with bowed Heads, Knees, Bodies, and veiled Caps by most, and the other two reverenced by none at all, as if they were mere Ciphers; yea not so worthy honour, worship, as the Names, Persons of jesus, of the Pope, or of the Virgin Mary, at or to whose Names or Persons, they only use to bow their Knees, Heads, and do obeisance in an extraordinary manner and excess of veneration whenever they hear their sound? Let all Christians then (especially those Bishops, Clergymen who are most zealous for this Duty or Ceremony) take special care, that under the specious pretexts of uncommanded reverence and devotion, they relapse not by degrees to Popish Superstition and Idolatry, in giving as much or more honour to the very Name of jesus first, h See H●●a, Offi●ium, ●sal●erium, Rosarum, ●it●niae beat● Mariae, Crucis, N●minus jesu, of which the●e are divers sorts. and next by the like reason to his Cros●, Image, Picture, Representative breaden body, yea to Mary the Mother of jesus, by Bowings, Adorations, Holy days, Hours, Primers, Rosasaries, Offices, Prayers, Collects, Oblations, Indulgencies, than to the Person and Deity of jesus, or to the Names, Person of God the Father, and God the Holy Ghost, as they do in the Church of Rome; from whose gross Superstitious, Idolatrous, * Thus prayed against in the Litanies in the Common-Prayer Books of King Edward the Sixth, and in the Book of Ordinations, though now expunged. From all false Doctrine and Heresy, from the Tyranny and detestable Enormities of the Bishop of Rome, Good Lord deliver us. detestable Enormities, excessive, superfluous, unnecessary Ceremonies, unknown to Christ himself, his Apostles, and the Primitive Churches, Fathers, Christians, and from all approaches to them, Good Lord deliver us, Amen and Amen. FINIS. ERRATA. PRay correct these Pres●-errors and omissions. p. 15. l. 11. read send. p. 24. l. 38. fignant, r. signal. p. 41. l. 14. r. thing. l. 33. r denying it. p. 44. l. 4. body. p. 55. l. 21. et, r. ut. p 57 l 8. his, r. this. p. 58. l. 37, 38 r. therefore briefly. p. 59 l. 34. bow, his, r. bowing, this. l. 35. at their, r. at Emanuel. l 36. deal which. p. 62. l. 19 more, r. much. p. 66. l. 31. nor, r. not. p. 67. l. 9 r. ended, they sat down purposely to receive the Lords Supper SITTING. p. 68 l. 16. r. Martyrs upon this account. l. 23. r. Pos●il. p. 87. l. 10. deal and. p. 111. l. 36. r. proper to. p. 112. l. 29. r. the● falseness. p. 114. l. 11. r. pronounced. Margin. p. 18. l. 14. r. cun●●●. p. 37. l. 11. r. c. 41.