The Judgement and Practice OF THE Old BOHEMIANS Concerning Bowing at the Name of JESUS. Ad mentionem nominis jesu animos non genua flectunt; corda sua, non capita aperiunt: ne crebro corporis motu tam docentis, quam discentium animi perturbentur: ne Iesus ut fit vulgo, tantum ad solam nominis ipsius vocem coli videatur, Johannes Lasitius, DeEcclesiasticâ Disciplina moribusque & institutis Fratrum Bohemorum, Cap. 13. Sect. 3. At the mention of the name JESUS they bow their minds, not their knees; and uncover (or open) their hearts, not their heads: lest by the frequent motion of the body the minds both of the Teacher and of the Hearers should be disturbed, and lest Jesus (as commonly it comes to pass) should seem to be worshipped only at the mention of his Name. SEVERAL ARGUMENTS AGAINST BOWING AT THE Name of JESUS. By a Learned Author. Printed in the Year 1660. ARGUMENTS Against Bowing at the Name of JESUS. Arg. I. ALL Worship of God that is taught by the Commandment of men, and not prescribed by God himself, is Will-Worship, and simply unlawful: But such is this bowing at the Name of Jesus; Ergo, Will-Worship, and simply unlawful. The Major Proposition is from Heaven; and therefore greater than to be denied, Esa. 29.13. Col. 2.22. & alibi. The Minor likewise I conceive to be evident; because there is no such worship to Christ taught by God or Christ himself, as the bowing of the Body to him upon the mention, or sounding of the Name JESUS. As for that place, Phil. 2.10. Which some look upon as countenancing this worship, I conceive it doth not so much as look towards it: For, 1. It is here said, not that at the Name of Jesus, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the name of Jesus every knee shall bow; the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, never (to my remembrance) noting the time when (except it be in construction, with words signifying time: as Mark 1.9. It came to pass in those days, and such like) but very frequently the cause for, or through which, as Mark 11.28, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? In what power, i. e. by or through what power dost thou these things? So Rom. 7.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carrying or leading me captive in, i. e. by the law of sin: Beside, many other like Instance: So that the Name of Jesus here mean, must not be by any name made of Letters and Syllables, but of power, majesty and terror; because there must be found in this name that which must be the efficient cause of the subjection here spoken of, that which must command this bowing the knee from all creatures what soever; which of all literal names or titles that are given to Christ in the Scriptures; is least of all implied or intimated in that sweet and gracious Name of JESUS, a Saviour: What is there in this Name to compel or force the Devils to bow the knee to him? 2. Neither is it here said, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that at, or in the name JESUS, but in the name (of) Jesus every knee should bow, and as all Translators read it. Now any other Name or Title given to our Saviour in the Scripture, as Christ, Emmanuel, etc. may in betrer propriety of speech be called the names of Jesus, than JESUS itself: To urge and say, that Jesus is the Name of Jesus, savours not the Dialect of the Holy Ghost. 3. That Name of Jesus here spoken of, wherein it is said that every knee shall bow, is such a Name as was not given to Christ till after his sufferings, and at the time of his exaltation and sitting down at the right hand of Majesty: for it is expressly said to have been given unto him by God (his Father) by way of reward or recompense for the great service he did unto him, in that great abasement and humiliation of himself unto death: Wherefore (saith the Text) God hath exalted him and given him a Name, v. 9 Namely, for that odedience and humiliation of himself, mentioned, v. 6, 7, 8. But the Name JESUS we know was given unto him long before, at the time of his Circumcision. Therefore this is not the Name that every knee shall bow at. 4. If this worship of bowing at the Name Jesus were commanded in this Scripture, than were it a sin, and simply unlawful to omit it any time whensoever it sounds; which no man ever yet affirmed that I have heard of. 5. If bowing the body at the Name Jesus be enjoined in this, Text, by the same interpretation, the confessing with the Tongue, that Jesus Christ is the Lord, must be enjoined also, and as altogether necessary as the other: For those things which God hath joined together, can no man put asunder. 6. If this worship of Christ (of bowing to him) mentioned in this place, be due unto him, in relation to his name JESUS, or as he is a Saviour; how come the things under the earth. (by which all the Interpreters that I know, understand the Devils, except some Popish 〈◊〉 〈◊〉 for Purgatory in the words. How come the Devils, I say, to be charged with men touching the exhibiting of this reverence or adoration to Christ, who (we know) have neither part nor fellowship with them, in that great and gracious business of salvation? 7. I do not know any Orthodox or Ancient Interpreter so to interpret the place. Obj. But perhaps it will be said notwithstanding; Though this Scripture will not carry it, yet will it not follow that bowing at the Name of Jesus should be Will-worship; because bowing to his person being a prescribed and unquestionably lawful worship, it may he performed at any time, and therefore at such time as the name Jesus is named, as well as at any other time: For election of a man's time when he will worship God, doth not alter the nature of the worship, nor makes it ever the more Will-worship. Resp. To this I answer; True, Election of time for the worship of God or of Christ, in respect of conveniency or of freedom from distraction of business, or in respect of any such circumstance, that may really further on better the worship; hath no such Influence into it, to alter or change the nature of it; because such a choice of time is rather of Gods choosing, than of ours: For the Scripture without, and the Law of Conscience within, command us to make choice of such time, when we may serve and worship God after the best and holiest manner. But to rule the Election of time for giving any outward act of worship or adoration into God by any such circumstance, which hath no relation at all to this worship (I mean to better or further it in him that performs it) but only that which is founded upon the device of men, I conceive to be an unlawful Election, and not to be made. As for example, For a man to make choice of the time to bow himself unto God, when he stands before an Image, were simply unlawful; because he regulates the choice of his time by such a circumstance as doth no way further him in that act of worship, but directly tends, both to further the Idolater in his wicked opinion, who thinks he doth well to worship God in an Image, but also to scandalise those that are weak: Therefore to choose a time for bowing to Christ, when such a certain name of his shall be presented unto us, which makes indeed a representation of him to us, as an Image doth, but hath nothing more in it to further such an act of adoration, than an Image hath, and hath in like manner been abused, as Images have, and is apt to cause the like offence, as bowing to God before an Image doth, is an unlawful Election for the time of such worship. Obj. If it be further replied and said, That the Name JESUS is of Divine Institution, for the representation of his person to the mind and spirit of a man; whereas the Image is purely humane: And besides that, there is an intimation of that Salvation which comes by him, given in the name Jesus; which is no ways intimated by an Image: Therefore there is no comparison to be made between bowing at the Name JESUS, and before an Image. Resp. To this I Answer; 1. Though there be some difference between the Name Jesus, and an Image of Christ, in respect of the Institution, yet in respect of representation made by either, there is none: For the Image represents unto the mind that very same Person (and no other) which the Name doth. So that if the worship be lawful in respect of the representation simply, which is made by the Name Jesus, it will be as lawful before the Image; because (as I say) there is a representation also of the same Person. 2. Though the Name Jesus be of Divine Institution for the representation of the person, wherein the Image fails; yet in respect of any outward adoration to be given unto this representation by that name, there is no more to be found of any Divine Institution for the name, than for the Image. So that to express an outward act of adoration upon the bare sound or hearing of the name, having no more warrant from God, than doing the like before an Image hath, it apparently follows, that they are both worships of the same nature, and one to have as much in it of the will of man, as the other. 3. The Name Jesus being of Divine Institution, (which the Image is not) it is the greater sin in any ways to misuse it, either by obscuring or perverting the intentions of God in it, or by multiplying our own upon it, than it is to abuse an Image, which is but the device of men's heads, and the work of their hands. 4. However in respect of institution, the name may seem more capable of adoration, than the Image: Yet since the name is not so appropriated to the Person of Christ by Divine Institution (in respect of the Letters and Sound of it) but that it is common to other persons with him, and represents others to the mind, as well as him, whereas the Image is wholly appropriated unto him, and represents no other to the mind but him alone; in this respect the Image seems to be the safer and better call to exhibit worship unto Christ, than the bare sound of the Name; because it doth not give that certain and distinct representation of the person to be worshipped, which the Image doth. As Paul speaks of the Trumpet, 1 Cor. 14.8. If it give an uncertain sound, who shall prepare himself unto the Battle? So this Name JESUS giving only an uncertain sound or representation, representing as well other persons to the mind, that are not to be worshipped, as him to whom that worship is due, it seems a very unfit signal for worship to be given unto it: yea in this respect (which is most intrinsecal and essential to the Point in hand) to come short of the Image. 5. Lastly, Whereas it is said in the Objection, that there is in the Name an intimation given of that Salvation which comes to the world by him, which is not in the Image. To this I Answer three things. 1. That there is in a Crucifix more than an intimation given of that Salvation that comes by him; there is a representation of that death, or of those sufferings by which that Salvation was purchased and wrought. 2. If that an intimation of the Salvation that comes by Christ, be a proper and sufficient ground to found an act of adoration upon; then is the Name or Title of SAVIOUR the fittest summons for men of this Nation who (generally) understand not the intimations or significations of Names in other Languages, but only in their own. 3. Lastly, If an intimation of Salvation coming by Christ, were proper to build an act of outward worship or adoration upon, than this worship is rather to be given, when any such sentence is read or spoken, which perspicuously and fully informeth the mind and soul hereof, than at the mention of the Name Jesus. As for example, Upon the hearing of this or the like Sentences in Scripture; The Son of man came to seek and save that which is lost: Or that, Rom. 5.8. Whilst we were yet Sinners Christ died for us: Or that, John 3. So God loved the world, etc. In these, and many the like Say, there is a full intimation or signification of that great Salvation, that comes by Christ, more than in the bare mention of the Name JESUS. By all which it evidently appeareth, that in respect of any lawful or warrantable ground for an outward act of Adoration, there is no more in the Sound or Name Jesus than in an Image. Arg. II. NO Command or Invention of men, that superinduceth any other use or device upon any the Sacred Names or Titles of God, beyond what himself hath declared in his Word, is to be received: But this Command of Bowing, etc. doth this, it makes the Name or Title JESUS to serve for another purpose, than God hath any where declared: Ergo; The Major (I conceive) will not be denied: Because for men to meddle with any the great and fearful Names of God, and to dispose of them as they please, without express authority from himself, it is presumption of the first Magnitude. The Minor likewise hath evidence enough to be believed: Because there is not the least intimation in the Scripture, that God ever intended, that any such should ever be made of the Name JESUS, as to summon men to bow their Bodies at the Name or Sound of it. Arg. III. THat Practice which directly tendeth to revive any ancient heresy, or dangerous Opinion in the Church (especially having nothing in it to counterpoise such a danger) is not to be introducted or assented unto: But this practice of Bowing to the Name of Jesus, directly tendeth hereunto, and hath nothing at all in it to countervail such a danger: Therefore it is not to be introducted or assented unto. The Major carrieth its own Light with it. The Minor is thus clearly proved: That which directly tendeth to induce men to think or believe that Jesus and Christ are two different persons, and that Jesus is more excellent than Christ, directly tendeth to revive an old and dangerous Heresy (viz. that of Cerinthus and some others, who held that Jesus and Christ were two Persons, and the one greater than the other.) But this bowing at the Name Jesus, other names being passed over without the like reverence done at the mention of them, directly tendeth to induce men to think, etc. Ergo, The reason of the Minor here is: Because reverence argueth excellency upon whomsoever it is cast or conferred, and where either it is denied, or not exhibited, it implieth a person or condition of less excellency. Arg. IU. ALL Worship of God, that is grounded upon the Moral Law, is adulterous Worship, and not to be tendered or exhibited: But this Bowing at the name Jesus is a Worship not founded upon the Moral Law. Ergo, The Major I conceive unquestionable: Because the Worship of God being a Moral duty (and that of chiefest and highest rank) it can have no other rule or foundation but the Moral Law: And the same Author that hath power to exact a new Worship, must have power also to make a new Law (or further it,) because there is no act (especially religious) justifiable, but by some rule whereby the rectitude or goodness of it must be tried and demonstrated. Obj. If it be said, this Bowing is no Worship, but a pious Ceremony, or Sign, or outward expression of Worship, or the like. I answer, Resp. 1. To deny bowing the body unto God to be truly and properly Worship, is to overthrow the whole species or kind of that which we call external Worship: For what outward Act of the body is rather to be called Worship, than bowing down the body? Prostration happily, or falling flat on the ground, may be conceived a further degree of this Worship; but if prostration before God be worship properly so called, then must bowing down of the body towards the earth unto him be of the same kind of worship also; because it is a degree or part of the same Act. 2. If bowing the knee to Christ be no worshipping of him, it must needs be a mocking of him: as it is said of the Roman Soldiers (Mat. 27.29.) they bowed their-knees before him and mocked him, etc. He that boweth the knee to the Lord Christ, and doth not intent to honour and worship him in it, doubtless mocketh him thereby. 3. There is nothing more apparent from the Scripture then that bowing the knee is Worship (properly so called;) Yet, the Worship of God is often signified by bowing the knee before him, Isa. 45.23. I have sworn by myself that every knee shall bow unto me. The Minor is thus declared; that worship which is built upon an Ecclesiastical constitution, is not founded upon the Moral Law: But this Worship of bowing is built upon an Ecclesiastical constitution. Ergo, The Major I explicate, and demonstrate thus: Two Laws which are not subordinate, (I mean with a Logical subordination) but contradistinguished, one against the other, cannot be together the ground of the same duty: But the Law Moral and Law Ecclesiastical are Laws of a differing kind, not subordinate but contradistinguished; Ergo. The reason of the Minor is, because the Law or constitutions Ecclesiastical respect matter of circumstance, and things indifferent; the Moral Law only treateth of, and obligeth to things of absolute necessity. Object. If it be here objected and said: Though the subject matter of Ecclesiastical Laws and Constitutions be (in the general) matters of indifferency and decency about the Worship of God; yet if such Constitutions take in any part of the morality of it, this maketh it not Will-Worship, because it is the will of man it should be done, supposing it be the will of God first. Resp. To this I answer: True, if this were the case, than were no exception to be taken against the thing itself, but only against the immethodical proceeding of the Constitutions, promiscuously imposing things of mere indifferency, with things of absolute necessity. But it hath not yet been proved, that this Worship hath any other mother, but either the Constitution, or Custom of men: The Word of God or Moral Law, cannot yet be compelled to own or to acknowledge it: So than it being the Son of a Stranger, it is not to be brought into the Temple of the Lord. Object. If it be further objected: That this rule makes as strongly against kneeling at the Communion, as against bowing at the Name Jesus: because that hath no other foundation but the like Ecclesiastical Constitution. Resp. To this I answer: No; it is far otherwise in this: In the duty of receiving the Sacrament there is a concurrence of sundry spiritual and inward acts or duties of the soul, whereunto the outward gesture of kneeling is natural and suitable, and sufficiently licenced and warranted in the Scripture (though it be not where indeed determined to be of absolute necessity in the performance of them.) As for example, there is an act of thanksgiving in the duty of receiving: which being a branch of Prayer (largely taken) there can be no outward gesture more natural and suitable to it than kneeling is; besides, there is an act of Prayer (strictly taken) etc. But there is no such special duty in hand, or in performance when the Name Jesus is mentioned, upon which this gesture of Bowing should be founded, but only the duties of hearing and attending to the Word of God: Whereunto all other Gestures of standing or sitting are much more convenient, and have approbation from the Scriptures; the former of standing, Nehem. 8.5. Mat. 13.2. and elsewhere; The latter of sitting, Ezech. 20.1. and 33.31. Mark 3.32, etc. So that to enjoin Bowing still upon the prolation of the Name Jesus, in the midst of that Service, whether it be in the hearing of a Chapter or Gospel read, wherein those other Gestures of standing or sitting are by the same Authority allowed; Besides, that it wants a special foundation to build it upon; it dissolves (for the time) those other Gesture; which the Scriptures allow, substituting another in their stead unknown to them, it further condemns that which it allows, by censuring men for sitting or standing then, when they have allowed both as lawful. Arg. V. THat which (at the best) is a compound Worship to the framing and making up whereof, there is a concurrence partly of the Will of God, partly of the will and wisdom of men; is an unlawful Worship, especially when that which is from man, is the form, life, and spirit of the Worship, and that which is from God, is but the material and less principal part of it. But such is this worship of bowing at, etc. Ergo, The Major I conceive needs no relief from any truth clearer than itself. The Minor is thus proved: if only the outward Act, the bowing of the body be from God, but the bowing of it at such a time, and upon such an occasion be from man, than it is a compound worship, yea, and that which is formal and principal in it, is from man, and only that which is weak and less regarded, is from God. But the Antecedent is true; namely, that the bowing of the body only is from God, but the bowing at such a time and upon such an occasion, is from man; therefore the Consequent or Conclusion is true also, viz. that that worship is a mixed and compound worship, and that which is principal and most esteemed is from man, and only the neglected and less principal part of it is from God. The Consequence is evident in both the Parts and Members of it. 1. That which hath a plurality and diversity of ingredients in it, must needs be a thing compounded. And, 2. For the latter part of it, that, That which is from God in this worship (if any thing at all be in it from him) viz. the bowing of the Body, is but the material and less principal part of it; but that which is from man, namely, to do it at such a time, and upon such an occasion, is the formal and principal part of it, appears thus; because let the body be bowed never so diligently and frequently upon the mention of all other names of Christ, as, LORD, SAVIOUR, etc. Yet this is not regarded (no more than a dead Carcase when the life is departed from it) nor taken for the worship here commanded; therefore that which gives the life and essence to it, is not that that makes it an act of adoration. neither is it the exhibiting of it to the person for whom it is claimed (as pretence is made) but it is the exhibition of it sub tali signo, upon such a sound; this is that which gives it the specifical nature, and makes it to be accepted and acknowledged for the worship commanded: Therefore this is the life and soul, an all in all, of this worship. Now for the minor Proposition that this circumstance or point in it, that it should and must be given, precise at such a time, is purely from man, and not from God, hath sufficiently been demonstrated already, and the argument that evinceth it beyond all contradiction is soon repeated: There is not the least intimation of God at all in the Scripture, that any thing more should be done in this kind to or upon the Name JESUS, than to any other Name or Title, whether of God or of Christ: Therefore to found an act of worship upon the mention or sound of the Name JESUS, is purely and absolutely from men, and not from God. Arg. VI IF it be a thing unlawful to lay a stumbling block in the way of the weak or blind, than it is unlawful to require such worship at the mention or sound of the Name Jesus, or to prescribe or countenance any such Command: But this is simply unlawful; Deut. 19.14. Ergo: The Consequence will be reduced to a lightsome truth by reasoning thus: To enjoin any worship of God in such a way, or upon such terms, whereby the weak and simple (yea and wiser too) may easily be ensnared, drawn and provoked to commit Idolatry, at least to commit absurdity, and give divine worship to that which is not, such is an unlawful injunction; and it is sinful to countenance it: But this Injunction to bow at the Name JESUS, is such an injunction: Ergo; The Major I conceive is rich in evidence of clear Truth. The Minor is not likewise of any difficult proof, viz. That the injunction and practice of Bowing, is in the nature of it apt to misled the simple either into Idolatry or absurdity. That which directly occasions men to bow unto those who were but mere men, or to bow upon the mention of their names, directly and in the nature of it leads men either to commit Idolatry, or (in the best interpretation) and gross absurdity in the Service of God: But this command and practise of bowing at the Name of Jesus, directly tends to one or both of these; Ergo. The Minor is clear; because the Name JESUS is a Name common to others besides the Lord Jesus; as to Josua, who is called Jesus, Heb. 4.8. And Jesus the son of Sirach, and Bar-Jesus a Conjurer, Acts 13.6. Now how easy is it to mistake one person for another, that goeth in the same name with him, without any distinction or note of difference, in the sound none can be. Arg. VII. NO outward Ceremony or Act of Worship, that tend to the prejudice and interruption of that Worship and Service of God, which is more inward and spiritual, is to be received and yielded unto; But such is the practice of bowing at the Name of Jesus; Ergo. The Major Proposition is evident; Because Duties of inferior nature and consequence, when greater are in place, and cannot be performed in their due manner, when these are thrust upon them, are no duties in such a case, but all their obligatory virtue and power is suspended for that time. And for the other Proposition; That bowing at the Name of Jesus is such a worship or outward act that cannot stand with the due performance of that which is greater and more spiritual; it is clearly demonstrable from hence, because attentive hearing and minding the Word of God, either read or preached, is such a duty; and cannot but be interrupted, & suffer distraction and diversion of mind, if the other duty of bowing be attended also. The mind of man finds a marvellous difficulty and insufficiency in itself to give that diligent and deep attention to the Word of God, which belongs to it, when it hath its full strength entire and unbroken with any other collateral occasions, when it is in the greatest freedom that may be from all other thoughts, Ergo, if it shall be burdened in the time of hearing, with the care and purpose of bowing, when such a word or sound comes forth, this cannot but much break and weaken the intention of it. Obj. If it be said, But there is no necessity of thinking of bowing till the time come, and the Name be in the ear. Resp. I Answer: He that really and seriously intends to bow when the sound comes, can hardly forbear thinking of it again and again before hand, and will have much ado to keep the sound out of his imagination before it cometh at his ear: Let any man make a narrow experiment in himself, and ingenuously confess what he finds, I make no doubt but his confession hath been already drawn to his hand in this Argument. Arg. VIII. THat worship which intends to exalt one Name of God or of Christ before others, and to bring all the rest into contempt, is at no hand to be condescended unto: But such is this bowing-worship at the Name of Jesus; it tends to magnify one Name of Christ, with the disparagement of all; Ergo. The Major I take for clear and granted; because whatever reflects prejudice upon any the great and sacred Names and Titles of God upon any pretence whatsoever, is not to be endured. The Minor is thus confirmed, because this name only being judged a fit medium of conveying a special honour or service to Christ, others not thought worthy of fuch an Office or Employment, this must needs turn to a reproach unto them, that they shall all be defective this way in comparison of this one. Object. Neither is it any part of satisfaction to say, That it is not denied unto the rest, men may do the same reverence upon the mention of any other name. To this I Answer; Resp. 1. That it manifestly argues a comparlative contempt, when there is honour and reverence settled upon one by a Law, and men set at liberty to deal with the rest as they please; It is a sign that the Lawmakers take not much care what becomes of the rest, so the name they have fancied, may be exalted, that their fancy likewise may be exalted with it. 2. If this Knee-Service were done upon the mention of every name or Title of Christ besides, sometimes it might so fall out, viz. when such names come many or very oft together, that it may make the body of the Service ridiculous, and a good part of a little better than a mere distraction: Ergo, The liberty that is left to men in this case doth not ease the business at all, because if it be taken in the way by which it is intended, the other names of Christ shall be brought to an equality of honour with that of JESUS: The truth is, that it will be so far from doing this, that it will bring them altogether one and other without exception into contempt. Arg. IX. THat worship of Christ which reflects disparagement upon the other two Persons, as if they were inferior to him, and worthy less honour, is at no hand to be allowed: But this worship is such a worship enjoined only to the Second Person. It is true, God hath given all the Honour and Dignity unto Christ, whereof he now stands possessed as Mediator, to this end, that all men should honour the Son as they honour the Father, John 7.22, 23. But that men should honour him above the Father, or with any such kind of worship wherewith the Father is not honoured, there is no Scripture will bear it, nor the Analogy of Faith endure it. Obj. If it be replied and said, that the same honour and worship may be exhibited to the other persons when men will, they are not restrained in this case. Resp. To this I Answer (in effect as before) This liberty left unto men doth no way justify the command, by which that special and peculiar worship to the Second Person is enjoined, the other two Persons being passed over, it provides no such worship either for the Father or Holy Ghost, it gives men liberty, as well to deprive them of it, as to refer it unto them. Obj. Neither is it of any greater value to say and pretend, that in bowing to Christ, we bow to the whole Trinity in him; and that it is no more disparagement to the other Persons, to refer a special honour upon Christ (so they be not excluded in it) than for a man to direct his Prayers unto any one of the Persons alone, is no disparagement or neglect of the other, if he do not exclude them, though he addresseth himself actually to one only in Prayer. Resp. 1. To this the reply is, That the case is altogether unlike, because, first, though it be lawful at any time to direct a man's Prayer to any one of the Three Persons (but supposing the other two not excluded, though they be not actually intended) yet is there strict provision made in the Scripture, and command given for the same Divine worship to be exhibited to them all; whereas this worship of bowing is by the commandment settled only upon the Second Person, and not so much as the least mention made of either of the other, as having any right to communicate in the same worship with him. 2. A man directing his Prayer at one time to one of the Persons (in particular) may at another time direct it to another, and a third time to the Third: and so the equality of the Three Persons is fully acknowledged: But in the command and tender of this knee-worship, a man is only sent with it to the Son: neither will it serve or be accepted to tender this honour to the Son in the Father or in the Holy Ghost (as in Prayer it is accepted with God) but it will suffice if the Father and Holy Ghost be worshipped in the Son, yea, if they be not worshipped it will serve also: by which it appears evidently, that there is a wide difference between the one and the other. 3. If the Scripture had limited or restrained the duty or worship of Prayer to one of the Persons only, limited I mean in such a sense, that it had mentioned only this one Person as capable of this worship, and had given no intimation of a like capacity in the other two (though it had not expressly excepted against them in this behalf) it is evident, that it had established, at least strongly intimated, an inequality between the Persons, and given a pre-eminence to the one above the other two: This is the very case of this Precept for bowing at the Name JESUS: There is a full establishment of a capacity of this worship in the Second Person, but there is not the least intimation given of the like capacity in either of the other: Ergo, it directly tends to set up a conceit of an inequality between the persons in the minds of men, and therefore is not to be assented unto. Arg. X. NO outward Worship or Service of God, that can have no other reasonable end, but only to entrap and ensnare the faithful Servants of God, is not to be endured: But such is this bowing-worship; Ergo. Object. But if it be here excepted and said, It serves to testify the inward reverence of the heart, and the frame of the Soul how it stands affected to the Lord Jesus, and what can be a more real end? To this I Answer: Resp. 1. It is commanded to be done whether the heart be inwardly affected or no to God; so that if that be the intent of it, to express the inward reverence of the soul to Christ, then is the commanding of it a snare unto men, to entangle them with the sin of Hypocrisy, because it is not in any man's power to have his heart inwardly affected when he pleases. But the command of Bowing enjoins him to the outward worship whether he find his heart inwardly affected, yea or no. Now to compel a man to make profession of some good that is not in truth in him, what is this but to command dissimulation? And for the greatest part of those that are most taken with, and most pliable to this posture, it is more than apparent, that for any inward soul-reverence to Christ, they have little to do with it: So that to command all without exception to do it, there is no interpretation to salve it, but that it is a command to the greatest part of those to whom it is enjoined to profess that outwardly, which they are not within; which in plain speaking, is gross Dissimulation. 2. If it be the proper end and intent of this Ceremonial Worship to testify the inward reverence of the soul to Christ, then should it rather be commanded to be done at such times indefinitely when a man finds the impression of such a reverence upon his Spirit; and not determinately, whenever he hears the sound of the Name JESUS. Out of the abundance of the heart the mouth speaketh, and so it is fittest for all the body to speak, and not when the body is empty. 3. If a definite time be fit to be appointed when men should bow their bodies to Christ, in token of their inward reverence, it should rather be when some of those great things he hath done for us were mentioned, than when only his bare name is recited; because there is not so much in the bare name which is scarcely heard, to affect the heart towards him, as when that Goodness and Mercy which is seen in that great salvation he hath purchased for us, is displayed before our eyes. 4. Lastly, It seems a thing altogether unreasonable, when things that are stronger and more spiritual are in place, especially when that which is a more full and more genuine exercise must give place for a time to make way for that which is inferior to it: But reverence in attention to the Word of Christ, is doubtless a greater and fuller exercise and testimony of greater inward reverence of the heart, than bowing at the name of Jesus is. The Soldiers that put him to death, bowed the knee to him in derision: But for outward reverence in hearing the Scriptures, it may be taken up by those who have no true love to God or his Word: Yet God himself gives testimony of it as a seeming behaviour well becoming his people, Ezek. 32. (Ergo) For a man to break off and interrupt a more solemn exercise to Christ, which reverence men exhibit in a reverend attention to his Word, whether it be with sitting or standing only to introduce a hetrogenite and less pertinent exercise in bowing, I conceive is not that reasonable service of God which the Scriptures call for, and require at every man's hands. Arg. XI. THat Worship which neither the Law of God, nor the Law of man, nor the Church whereof we are Members, imposes, ought not to be assented unto or entertained: But such is this bowing, it is neither commanded in this case by the Law of God, neither is there any Canon or a constitution of the Church: Ergo. The Major is without exception. As for the Minor: That this worship is not commanded by any Law of God, it hath been sufficiently declared already: For the latter Member, That it is not commanded by any Canon or Constitution of the Church, it may thus appear; If not by the 18th. Canon, than not by any other; because there is no appearance for it out of any other: That it is not enjoined in the 18th. Canon, these Considerations make it every whit as much, if not more than probable. I. That worship or reverence here advised or called for, is only such a worship or reverence as is due: For that is the first and principal qualification of it, by which the other two (us) and (all) must be interpreted. Now the Rule in Law is, that is due which is required by the Law of God: But such reverence or worship to Christ which the Law of God doth not require, is not that worship which the Canon adviseth unto: But now as concerning this bowing worship or reverence, in this case it haah been often proved to have been no where required by the Law of God. If it be objected, that the word due may have reference to some former Law or Constitution of the Church, as well as to the Law of God, in respect whereof it may be called due. I Answer: 1. That this being left doubtful and undetermined in the Canon, whether it be such a worship as is due by the Law of God or by the Law of the Church, than the interpretation of the Canon is not to be left to, or made by any one man or more, but by a Convocation of the Clergy under the Broad Seal, as is expressly enjoined by his Majesty's Declaration prefixed before the last Impression of the Book, 39 Articles of Religion, Ergo. As yet till the Canon be made to speak more plain by this authority, there is no authority sufficient peremptorily to impose any such worship by virtue of the Canon. But, 2. Suppose it be granted that the word due hath or may have reference to some former Constitution of the Church, yet till such a Canon be reduced, which hitherto hath not been, neither ever will or can be; where this reverence of bowing the Body or Knee is precisely or determinately enjoined, till than there is nothing to be had out of the Canon for bowing. II. That reverence to Christ the Canon adviseth unto, is only such a reverence as hath been accustomed. Now to what custom this word referreth, there is nothing determined of it. It is not in any probability that it is either to the Church of God in general, or to the custom of the Church of God in England: As for what hath been accustomed to the Church malignant of Popery, I presume the Canon looks not after it. Now that either it hath been the custom of the Church Catholic, or the custom of the Church of England to bow still at the name of Jesus, I know no authentic Author that can testify. As for the practice of some particular, either Place or Person, it will not amount to make that which is properly called a custom. III. But if the words of the Canon (due, lowly, and accustomed) be understood of any humble deportment and reverend composure of the outward man in hearing of the word of Christ, then will the sense be more expedient and clear, than will be found in any other interpretation, For such reverence is, 1. Both apparently due from the Word of God and his Law, and the Law of the Church. And, 2. It is Lowly, the Body every way framed to the humblest deporture of the Soul. 3. Such a reverence hath been still accustomed, and is still the custom of all the true Servants of God, both in England, and elsewhere: These three qualifications of (due, lowly and reverence) will never be made so really and generally into that reverence of bowing, as they do to that reverend and humble attention of hearing the Word of God; and this is most pliable to the meaning of the Canon. IU. Nothing is enjoined in this Canon that is not prescribed nor mentioned in the Book of Common-Prayer, and it is evident from hence, because in that Act of conformity prefixed before the Book, That if any other Ceremony be in the Service of God, it is prohibited under the penalty; but for the Ceremony of bowing at the name of Jesus, the Book of Common-Prayer no where mentions, Ergo, it is not likely to be enjoined by the Canon; Or if it be granted, than the Book of Common-Prayer will fall heavy upon him that shall observe the Canon, or on the other side, the Canon will condemn him that shall observe the Book of Common-Prayer. 5. His Majesty's special command and pleasure is in the former Declaration, that the literal and grammatical sense shall still be taken and no other. But now if the Canon have no other Midwife but the literal and the grammatical sense, it will never be delivered of this bowing worship at the name of Jesus. If the Canon were exactly translated by all Languages, and suit made to the best Grammarians of all Nations to give the literal sense of it; it is not to be conceived that any one of them would ever find, that bowing the Body at the sound of the name Jesus, ever to be meant by it. FINIS.