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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04429	The opinion, judgement, and determination of two reverend, learned, and conformable divines of the Church of England, concerning bowing at the name, or naming of Jesus. The one somtime a member of the Vnivertie of Cambridge, in a letter to his Christian freind: the other sometime a member of the Vniversitie of Oxford, in a treatise to his brethren the ministers of the Church of England. Printed at Hambourgh, 1632	H. B., Bachelor of Divinity.; I. H., Bachelor of Divinity.; S. O., fl. 1630-1634.; Ofwod, Stephen, attributed name.; Burton, Henry, 1578-1648, attributed name.	1634 (1634)	STC 14555; ESTC S106466	28,118	82

cū faciendi c. So Ambr. in Phil. 2. So Augustin in Psal. 109. So Gloss. in●rlin Ordinar Quia Christus ostendi●r post Resurrectionem esse Dominus Caele●●stium terrestrium infernorum c. And all the Fathers ●nanimously runn 〈◊〉 this straine And among Popish in●●rpreters let the testimony of Aquinas●●d ●●d Anselme suffice understanding it 〈◊〉 the subjection of all Creatures And ●●●uno Donavit nomen id est honorificen●●m ut ad honorem Iesu omne genu flecta●●●●d est omnia ipsi plene subjiciantur Ho●●t in die judici● And that this is the ●●e sense of the place according to o●●er Scriptures the Church of England 〈◊〉 testifie which in the margent of the ●●glish Translations conferreth Phil. 〈◊〉 10. with Rom. 14. 11. and Isay 45. 23. ●sal 2. 10. For the latter let Beza speak name●aith ●aith he signifieth dignitie and renowne ●t joyned with the thing it selfe as Ephe. 〈◊〉 21. For that Osiander referreth this to 〈◊〉 very name of Iesus which he confounded ●●th Iehovah is the meere doctage of a mad ●●utheran So he Againe the Holy Ghost himself expoundeth the name of Iesus here of 〈◊〉 person of Iesus as Isa. 45. 23. and Rom 14. 11. to which this place hath speci●● reference as also Mal. 1. 1. and Ioh. 12. ● as also of the power of Christ Exod. 2● 21. For my name is in him that is my ●●vine power is in him that Angell of 〈◊〉 Covenant to protect or punish To this purpose the late Revere●● Bishop Babington one of the late G●vernours of our Church on the Lo●● Prayer the first Petition expounded these words that at the name of Iesus ●●●ry knee should bow thus that is saith 〈◊〉 not when the word is pronounced we sho●● make a curtesie but we shall all and ev●● creature be subject to his power authority 〈◊〉 dominion The place is worth the r●●ding at large also in his exposition up●● the Creed where confuting the Pop●●● superstition about this name Iesus as ●mong the rest how by this name a so●●diour was helped out of S. Patricks P●●gatorie and the like He saith I thi●● the place to the Philippians is not well und●●stood hath and doth deceive them Indeed ●hey are easily deceived that will not ●earch ●o● truth and they are justly given ●ver to strong delusions that delight in ●rrou● and have not a love of the Truth They lies do love that ertours do defend And he is vertues fo that is errours freind Otherwise the place to the Philip●ians would not be so grossely mistakē if ●●e ma●ke whence the Apostle tooke it ●●d compare spirituall things with spiri●uall things The place is borrowed ●rom the Prophet Isaih and therefore by ●onsequence evidēt that the word name ●ignifieth Power glorie honour and autho●itie above all powers glories honours and ●uthorities and bowing the knee signifieth ●ubjection submission and obedience of all Creatures to his beck rule and Government This knew the auncient Fathers S. Origen Non est carnaliter hoc accipiendum quasi caelestia ut Sol Luna Angeli genu● aut lingua habeant Sed genu flectere significat cuncta subjecta esse cultui Dei obe● dire who upon Rom. 14. 11. where these words be againe saith These words are no● to be taken carnally as though things in Heaven as the Sunne Moone Angels c. ha● knees or tongues but to bow the knee signifieth that all things shall be subject and obedient to the service of God So he wher● he also alleageth Ierome Theophylact Ambrose The Glosse Beda and some Popis● Authours of the same mind And Gre●gory Nyssen in his disputation de Anim● Resurrectione saith that this bowing ● the knee signifyeth the unanimity of men an● Angells in confessing Christ. Hereunto let me ad what D. Wille● hath said of this matter in an answer to the Rhemists cavil against Protestāts abou● it The name of Iesus say they ought to 〈◊〉 worshipped by capping and kneeling there unto by wearing it in their capps vnd setti● it up in solemne places alleaging for the● purpose that of S. Paul that at the nam● of Iesus every knee should bow Phi. 2 10 Yea they say that Protestants by abolishing the name and image of Christ doe make a way for Antichrist Rhem. Annot. Phil. 2 Sect. 2 and Rev. 13. 7. To this he answereth in the Protestants name saying The bovving at the name of Iesus as it is used in Poperie to bend the knee at the sound thereof is not commanded ●n this place which shevveth especially the subjection of all Creatures of Turks Iewes Infidels yea of the Devills themselves to the power and judgement of Christ. Secondly Protestants have only taken away the Superstitious abuse of the name of Iesus Thirdly the kneeling at the name of Iesus is Superstitiously abused in Poperie For the people stoop only at the Sound not uuderstanding what is read and so make an Idoll of the Letters and Syllables adoring worshipping the very name when they heare or see it And againe in sitting and not v●illing at the name of Christ Immauuell God the Father the Sonne and the Holy Ghost and bovving only at the name of Iesus Dis Fulk ibid. Fourthly due reverence may be used to our Saviour without any such Ceremony of capping and kneeling saith Fulk neither doc vve binde any of necessitie to use this Reverence to the Name of Iesus as the Papists doe which thinke Christ cannot otherwise be honoured neither doe we judge and condemne those that doe use it being free from Superstition and grounded in knowledge and carefull not to give offence for superstitions and offensive ignorance is not in any case to be defended Fifthly this outward reverence at the name of Iesus was taken up amongst Christians because of all other names it was most derided and scorned of the Pagans and Iews and therefore they did the more honour it But now there is greater daunger of Popish Superstition in abusing holy things than of Paganisme in utterly contemning them and therefore there is not such necessity and just occasion of using this externall gesture as was in former times it was not used of necessitie ●hen much lesse now So he D. Fulk also in his answer to the Rhemists on that place besides that alleaged by Dr. Willet from him saith in particular to the Iesuites You complaine that to remove such impietie as the Image and name of Iesus is to abolish all true Religion out of the World and to make men plaine Atheists The same was the complaints of the Pagans against the Christians But to worship God only according to the Prescript of his Holy Word is true Religion and to teach men to worship contrary thereunto it maketh men either Idolaters or altogether Atheists And when you say the Popish Church doth not honour those things nor count them holy for their matter colour sound c. but for respect and

therfore we answer briefly unto them 1. First we dislike not simply the practise of this externall reverence at the Name of Iesus for we condemne not the Church of England much lesse the auncient and Vniversall Church in this behalfe it being done upon good and sufficient knowledge without superstition and without opinion of necessitie according to the purpose of the Church Hence it is that Mr. Hooker lib. 5 5 30. confesseth in expresse words touching this externall act of reverence at the name of Iesus No man is constrained to use it by auy Obligation of Divine Law or Humane 2. Secondly I observe that the externall act of reverence at the name of Iesus hath bin usually practised in the time of Divin Service not whensoever men do staud when in the time of their standing the name of Iesus is sounded forth for we do stand at the recitation of the Cr●ed where mention is made of Iesus with no bowing of the knee but at the reading of the Gospell and therefore the CANON must be understood peculiarly of that custome when it requireth a reverence as it hath beene accustomed If any Ceremonialist will contend with me in this point let the same Mr. Hooker in the same place be an Arbitratour betwixt us to decide the Controversie Because the Gospels which are weekly read do all historically declare something which our Lord Iesus Christ did or suffred in his owne Person it hath been the custome of Christian men then especially in token of the greater reverence to stand to utter certaine words of acclamation Glorie be to thee O Lord and at the name of Iesus to bow It was therefore a Custome aunciently so to do But I finde in Antiquitie no CANON to establish it and verily generall custom was not sufficient in this behalfe by the rule of S. Austin Ep. 118. much lesse was it a matter of necessary observation by the literall sense of the Scripture And to declare this point yet more plainely Zozomen Hist. Eccl. 7. c. 19. relating sundry different Customes of the auncient Church writeth thus It is a new custome in the Church Alexandria that the Bishop there doth not rise up at the reading of the Gospell which custome I have neither found nor read of in any other place So that leaving the Bishops of Alexandria to their owne reason herein and defence for this diversitie of their practise contrary to the generall action of the Church I may conclude that neither the scripture bound any nor that the Canon or Custome bound all to the observation of this Ceremonial act which the profound Ceremonialists partly by vertue of the Scripture and partly by authoritie of the CANON would enforce upon their Brethren And this might suffice concerning the C●NON in this behalfe But if I shall not offend them I could presse them further with the Relation of an auncient and very Learned Bishop who being present at the making of this CANON did freely and confidently protest that neither he nor any of his Collegues did ever condiscend unto it when it was first concluded nor when it came afterwards to the byrth it being as he said a matter caried he knew not how by the power and policie of a few without the consent or approbation of all or of the greatest part He added further wherereas S. Paul speaketh of the name of Iesus that it is a name above all names he conceiveth the word name to be putt there for Person as in Acts 4 12. There is no salvation in any other name under Heaven whereby we must be saved Quasi diceret God the Father hath now declared the excellencie of this Person Christ Iesus that he is the Lord of all Creatures and that they must be in subjection to his power So he Well I will leave this particular as perhaps offensive though true and I will confirme it if need were by sacred Oath that such was the resolution of the said B●shop and shutt up all the whole with 3. observations which I wish men to weigh well in the Ballance of a true judgement and of an upright conscience 1. First though I have often and curiously noted the behaviour of the principall Authours of this Canon in time of divine service and especially in the reading of the Gospell yet I could never see them performe any externall act of reverence at the name of Iesus 2. Secondly though many good Christians bow not their knees or bend their bodies at the name of Iesus in the time of Divine Service or Sermons yet this omission of outward Complement proceedeth not from a want of due hearty reverence to our Lord Iesus Christ but because the Ceremonialists would impose it upon them by a plaine misconstructiō of the Scripture therefore they are not willing by such an act of reverēce to give testimonie and approbation to such a plain ignorant misconstructiō of the text Though otherwise they may be tractable to performe it according to knowledg and to shew their obedience to the order of the Church which yet doth not compell men to the practise of this Ceremonie For as it hath beene intermitted in many Congregations and by disuse is wholy laid aside So we do not heare that by vertue of this CANON either any Minister is brought into question for not stirring and provoking the people unto it nor any of the people presented in the Spirituall Court for neglect therof But if the Scripture enforce it and the Canon require it why is neither the Pastor nor the Parishioner more sharply entreated in this behalfe 3. Thirdly many yea most that performe not this Ceremonie of bowing the knee at the name of Iesus do appeare by the best effects of Religion and in all due Circumstances thereof to have more true zeale devotion and love unto the the Lord Iesus than many yea the most of these Ceremonialists who seeming to honour him with Cap and Knee do by their Superstition rather than Religion herein prepare a way for Iesuites to creep in with the Serpent by such holes into the Gardeu of Eden the true Church of God in this Kingdome Let us therefore not so much affect the outward forme of Religion as make true demonstration of our love honour and obedience unto the Lord Jesus by the most essentiall and proper effects therof Lest when we have reverenced him with so many Capps and Knees whereby we please our selves rather than him he turn us away with a Non novi vos in the great fearefull Day A Post-script Question VVHen any man sweateth by Jesus as some men do in passion or glory whether the stander by hearing the oath be bound to bow his knee at the name of Iesus FINIS The Publisher hereof to the Christian Reader of what rank or degree soever BEloved I qualis quisque sum travailing and residing ef●soones about my lawfull negotiations in divers Transmarine places both in France Germanie and the Netherlands have done

professe to hould communion with them in all holy parts of Gods worship and because we do thus practise Here is one IOHN CAN have published a spitefull if not rayling booke against al● that doe complaine of the superstitions used in our Land And yet hould communion with them in holy graces o● Gods Worship For this cause he chardgeth us to be pervertours of the truth saying Dr. Ames of famous memory who utterly denies that the calling of ou● Minister doe essentially depend on th● Bishops call yet otherwayes have a lawfull calling Against this he doth parentorily affirme the Ministers in our Land by the Laws of our Land doth certainl● depend on the Bishops calling holy an● no mens else Herein he doth affirm th●● this pretence is worse then the family o● Love which are the grossest Heretick● risen in this Adge Therefore we will examine his accusation For if he be false in this then let all that feare God judge him a false accuser like his Father the Devill is And I de here call all discret men to witnes that b● the Laws of our Land the Bishop canno● send a Minister to be made in the church till the Patron do first choose him an● send him with his Letters to the Bishopp to ordaine him And it is well knowne there are sundry Congregations which have agreed with their Patrons that they choose and call their Pastor And sundry Gentlemen fearing God which are Patrons and do use to advise with the most discret in that Church about the choyse of one wherein they do take the advise of learned Devines approvin him and he is choosen by that Church before the Bishops see him and therefore Dr. Ames his sentence is true allthough Iohn CAN revile him for it and he after in the same book doth justifie this course of chusing by the Congregation to be good according to trueth Therefore his owne mouth do give sentence against himselfe to be a false accuser IF Iohn CAN would have triyed and defended his cause of Separatiō from all the Godly Ministers and Professours in the Church of England against Doctor Ames he should have answered his first and second Manuduction against M. Robinson and tryed if he cold hav don more thē M. Robinson have don for ther is his cause proved erronious it is in other books provd fals in denying the Grace of God given us in Iesus Christ. He doth know there are books have been published this 16 years which have proved sundry artikels of their faith false and erronious yet Iohn Can dare not write against till the Authours be dead It appeareth unto me Iohn Can knoweth not the right calling of a Teacher into the Church because he putts no difference betwixt Election Approbation Ordination which th● Word of God doth distinguish yet in his book he count them all one thing He writeth they practise nothing but that the Teachers of our Church have affirmed to be truth which I manifest is not so for we affirm God hath ordained Schooles to educate and fitt men to be teachers in his Church and such are necessary instruments to increase heavenly graces This we hold is a worke of Faith for us to heare them preach which Iohn Can do condemne Act. 13. 15. We doe beleeve the communion of Saints and thus the Church have beleeved since the Apostles dayes and though Iohn Can doth confesse they were first converted by our Ministerie yet he condemneth those that doth partake in that holy worship contrary to the Counsell of the Holy Ghost in dispising Prophe●ie Thess. 5. 20. He writes himself Pastor of the auncient English Church and he doth condemne all the divines of our nation that there is not one a lawfull teacher in this age but himselfe yet it appeareth he is ignorant of the grounds of Religion Hebr. 6. 2. Whereas John Can doe command all those which do denie his grounds to sett downe their names and the place where they dwell I desire of him to shew his commission for I think he is vainly consaited and one that doth not know himselfe therefore fare unfitt to reprove those which have laboured more yeares in studie then he hath monts See his Booke Folio 60. The Publisher Post-scripe to the Reader IF any will-worship or Ceremonialist say that this bowing and ducking at the name or naming of Iesus is justified in Mr. Widdowes his Answer to Mr. Prin I reply first let us observe what a brand of an evill conscience he have which do defend this Superstition It is certainely knowne that Mr. Widdowes is knowne and detected to be but a drunken Divine a kind of mad-fellow and pot-companion and though ●e useth often as is credibly or reported to sweare by the sacred name of Iesus yet his answer for bowing at it was nothing but a Sottishe mad rayling Pamphlet replied unto and utterly confuted by Mr. Prin and he putt to a limping silence and a non plus But some of you Advocates for Baal will happily say that Mr Page forsooth hath hard and killed the Cow in justifying Widdowes and defending of bowing and cringing at the name or naming of Iesus which his pretended gravitie seeming grave stile and colloguing Dedication to his deere Mother the Vniversitie of Oxford But whosoever readeth his book with a single and impartiall eye must ●eeds say that it is likewise farced fuli of idle impertinencies sophistications and not free from absurdities falsities and blasphemous comparisons and revilings towards the person and junioritie of M. Prion though upon my certaine knowledge the learned Laick being betwixt 30 40 yeares old is of sufficient age ambilitie to encounter with any Iesuites Priest Arminian Anti-puritane or Collegelubber in Christendom as his learned Labours doe sufficiently testifie to the World And herein I will not decline but dare and doe appeale to all that are Orthodox Learned Godly and Wise-hearted of the aforesaid famous Vniversities And that the first of these above●named Advocates babbleth and the other blattereth They are allready fully confuted by these Pair of Orthodox Divines before in the twofold Treatise Aud therefore my premised Challenge standeth good Let therefore any opposite Reader in the name and feare of Christ Iesus forbeare further scoffing rayling or giering and in stead thereof if he be able take pen in hand and see what he can say to to the Challenge Iterum vale I have thought it not impertinent but very pertinent to annex hereto the Copie of an Arminians Character which I received from a freind as followeth An Arminian or meere Mountaguist IS an Animal scarce rational whose custome is before he hath well con●'d his Catechisme to read and applaud Peter Lombard and John Duns rather than Peter Martyr and Iohn Calvin and for more moderne Polemicks he preferres Bellarmine above Chamierus His garb or fashion when he comes from the Vniversity with affectation is to weare a long Cloke

his Gospell and the true professours of it Such are they that would set up Antichrist againe that are so ready to bow cap cring or kneel to this Superstitions being ennemies of the crosse of Christ Whose end is damnation whose God is their belly which mind Earthly things Now the Lord purge us more and more from all Antichristian Superstition and Idolatrie and establish our hearts in his saving Truth to our eternall salvation AMEN Your true loving freind in Christ Iesus OF Doing reverence and particularly of bowing the knee at the name of IESVS By the Reverend I. H. Bachelour in Divinitie Who sometimes having erred and gone astray from the Church afterwards at a publike place preached by command published a Testimonie of his heartie re-union humble submission to the church of England his acknowledged deere Mother To his reverend Brethren the Ministers of the Church of England IT is certaine that the Christians who lived in the best Ages of the Church did aunciently observe the Ceremonies of uncovering the Head at the Name of Iesus as learned Zanchy doth manifestly confesse in his Comment upon Phil. 2 10. A custome saith he not to be dissalovved for it was a testimony of reverence adoration of our Lord Iesus Christ which was introduced Originally in regard of the Iewes and Gentile who despised him and reteined afterwards against Arrians and other Hereticks impugning the Divinitie of Christ. This reason of the said Ceremonie now ceassing the Ceremonie it selfe might ceasse with it for so it is in the Law the soule thereof namely the reason of it being gone the Law doth consequently ceasse with it Notwithstanding because Mr. Hooker lib. 5. Sect. 50. and many learned men doe observe some other reasons for the continuance of the Ceremonie of bowing the knee at the name of Iesus as a thing Lawfull yea lawdable in some sort but in no wise necessarie as it shall afterward appeare I will co●f●sse with that famous Divine Doctour Fulk on Phil. 2 10. that it may be well used Howbeit as Zanchy noteth of uncovering the Head so I may say of bovving the knee at the name of Iesus that it hath beene perverted to a superstitious practise For as many abuse this Ceremonie in the Church of Rome so some abus● it in the Church of England Now the reasons why Christians did use reverence at the name of Iesus by cap or knee or both rather than at any other name though it and they importing one and the same thing so their understandin are many First because this name above all other Names was in great detestation and contempt as Festus speaketh of him Acts 25. 19. The Ievves had question against Paul touching one Iesus This name also by the ignominie of the Crosse upon his title Iesus of Nazareth was placed became more execrable to the unbeleevinge World Secondly it was his proper name or the name of his person appointed by God foretold by the Angell Luke 1 31. imposed in his circumcision Luke 2 21. where he had his peculiar and distinct appellation and yet this is his personall Name not only as he is Man but as he is one Christ and subsisteth in two natures Divine and Humane Thirdly because of the signification for it doth expresse the Office of the Redeemer in the worke of Salvation Matth. 1 21. Fourthly men tooke occasion of this complementall reverence from the very Text it selfe Phil. 2 10 as sounding to that purpose The question is therefore whether or how far forth we are bound to this externall act of reverence either by force of the said Scripture or by authority of any constitution of the Church Of both which I will treat in order 1. Of the true meaning of the Scripture Phil 2 10. At the name of Iesus shall every knee bow both of things in Heaven and things in Earth and thiugs under the Earth If it be the true proper and literall sense of this Text that we must bow the knee by externall reverence at the name of Iesus then it is a precept binding us to the necessitie of this practise by indispensable obligation If it be not the true proper and literall sense of the said Scripture to bow the knee at the name of Iesus by such an externall act of reverence then are we not bound to the practise of this Ceremonie by the force and vertue of the Scripture To enter therefore into a more exact and sound discussion of this point wee must observe 3. rules which serve to open this particular and sundry other in the sacred Scripture 1. Whereas no point of Religion can be demonstrated out of the Scripture but as the Scripture is taken in the true proper and literall sense which the learnedst in the church of Rome do also confesse we must acknowledge that the Scripture hath but one true proper literall sense the sense of it being the very forme of it and every thing hath but one forme as reason and Philosophy do dictate to our understanding so that all other senses so called as Tropilogicall Allegoricall Analogicall are inded not properly senses of the Scripture but an accommodation of the Scripture to the use of the Readers Hearers 2. Secondly that is the true proper literall sense of the Scripture which the intention of the speaker and the nature of the thing it selfe doe importe to our understanding by what words soever proper or unproper the said sense be expressed in the Scripture 3. Thirdly we must therefore observe that the true proper and literall sense of the Scripture is not allwayes that which the words do beare immediately in their grammaticall signification but that the words of the Scripture are sometimes proper as Christ is the Son of God sometimes improper or methaphoricall as Christ is a vine a Dore. Now if the words be improper and metaphoricall as we shall see anon we must note that as D●s Whitakers did truely advertise Bellarmine the improper vvords carry not in them the literall sense of the Scripture immediately for then great absurditie would follow but mediatly that is to say as they are reduced unto proper words as here bowing the knee at the name of Iesus is an improper or methaphoricall speech and is reduced to this proper speech viz. a subjection of the Creaturs to the Sonne of God which being the true proper literall sense of that Scripture is contained in an improper metaphoricall speech I come therefore punctually to the thing in question and say that the true proper literall sense of the Scripture doth according to the intention of S. Paul and the nature of the thinge it selfe represent unto our understanding not an outward Ceremonie of bowing the knee of the body but a reall subject on of all the Creatures in Heaven Earth and Hell unto the Sonne of God even as he is the Sonne of Man also now exalted unto Glory Whereas therefore S. Paul saith God