THe bowing of the Knee, head, and capping at every recital of the name of Iesus, is grounded by all its patriots on the text aforesaid, 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 Iesus every knee should bow of things in heaven, and things in earth, and things under the earth: And that every tongue should confess; that Iesus Christ is Lord, to (or in) the Quia Domiminus Iesus 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 p • etended 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, &c. the Greek Original Text in all Copies and Greek Fathers is, 〈 in non-Latin alphabet 〉 , and all Latine, or Greek Fathers translated into Latine, with all Latine Translations whatsoever (except Beza and Castalio) all Latine 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 Iesu, where ever they recite this Text, not Ad, or Apud Nomen. True it is, that Beza and Castalio, and they onely render it Ad nomen, that To (not At) the name of Iesus every Knee should bow; But then they also interpret this Name to be nothing else, but Christs Soveraign Power and Dominion, not his Name Iesus. All others read it, In Nomine Iesu: Neither is there any one Author, Expositor, or Translator extant, besides these and their few followers, that • ead it Ad Nome • , as all Schollers must acknowledge. The antient Manuscript English translations, of which I have seen divers Copies, sorts; the several old printed English translations of Mr. William Tindall, Mr. Miles Coverdale. Thomas Matthew; The Bishops 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 Latine and English printed at Paris 1558 Erasmus his antient English Paraphrase commanded to be had in all Churches by Injunct. 61. Queen Elizabeths 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 Iesus, &c. So do all our antient English Writers, who recite it, as Bishop Latimer, Bishop Hooper, Bishop Ridley, Bishop Alle • , Bishop Tonstall, Tho: Beacon, Tho: Palfryman, Iohn Veron, Mr. Fox, Mr. Nowell, Lancelot Ridley, with a world of others; who read it, In the Name, &c. and the Common-prayer-books, both of King Edw. 6. Queen Elizabeth, King Iames, and King Charles, ratified by several Acts of Parliament, in the Epistle on the Sunday next before Easter, untill the year 1629. all read it, In the Name of Iesus; which Mr. Iohn Cozens (a great Patriot of this Ceremonious bowing) well considering, and knowing it gave a fatal blow to this bowing at the Name of Iesus, I know not by what Authority, caused the Common-prayer-books to be corrected, (in truth, corrupted, perverted) in this particular, changeing 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 Originall. I must confess that the English Geneva Bible, Anno 1570. (which Conference at Hampton Court, p. 46. King Iames affirmed to be the worst Translation of all others, and was never read publickly in our Churches,) renders it, At the Name; which grew from the mis-englishing 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 Iesus take much advantage hence, if Mr. Beza be rightly translated, because they all confess, Mr. Page his justification of Bowing at the name of Iesus. 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 See the Conference at Hampton Court. p. 45, 46. King Iames 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 Iames, he appointed Bishop Andrews to have the last perusal of it, who thereupon dealt with it, as Mr. Cozens 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 Iesus, which he had a little before (and since too) p • eached for in a 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 truely rendred it In the name.

Now, that this 〈 in non-Latin alphabet 〉 , ought to be translated, In, not Ad nomen, at, or to the name, is infallible.

First, because it is so Englished in all 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 Eng •• sh • d In the name of Iesus. 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, onely; Now why it should here alone be translated At (not In) the name, and in no other place, no reason can be given, unlesse it be purposely to support this Ceremony of bowing at the Name Iesus, which else would fall to ground, which makes this Translation here the more suspitious.

Secondly, At the name, is neither good English, nor good Sense; For, though we use In or At promiscuou • ly, 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 onely. T • at this Expression is neither good English nor Sense, these instances will manifest; where the same Greek phrase and words, 〈 in non-Latin alphabet 〉 , are used, Acts 3.6 Peter spake thus to the Creeple, In the name of Iesus Christ of Nazareth rise up and walk: should this Text be rendered, At the name of Iesus rise up and walk, it would marr both the English and Sense too. Acts 9 27, 29. I • is recorded of St. Paul, that he spake boldly I • the name of the Lord Iesus; should we read it, He spake boldly▪ • t the name of the Lord Iesus, it would be plain non-sense. Acts 16.12. Paul spake thus to the Spirit in the Damsel possessed with the Spirit of Divination, I command thee In the name of Iesus Christ to come out of h • r; turn this Text into At the Nam • of Iesus I command thee to come out o • her, & you deprave it quite. So 1 Cor 5.4, 5. In the name of our Lord Iesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord I • sus Christ to deliver such an one unto Sathan; • ender this, At the name of our Lord Iesus Christ, &c. and you vitiate both the English and meaning, Ephes. 5.20. Giving thanks alwayes for all things unto God and the Father In the name of the Lord Iesus Christ; translate this Giving thanks, &c. At the name of the Lord Iesus 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 Iesus Christ, that ye withdraw your selves from every broth • r that walketh disorderly; turn this In into At the Name, and all the sense is spoyled. So Math. 21.9. The multitude that went before our Saviour into Ierusalem, cryed, Bl • ssed is he that com • th 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, Iohn 14.13, 14. Whatsoever ye shall ask In my name, I will do it; read this, Whatsoever ye shall ask At my name, you spoyle all the Text. Acts 10.48. And he commanded them to be baptized In the name of the Lord; render this He commanded them to be baptized At the name of the Lord, and it is pure Non-sense. In all these Texts the Greek is 〈 in non-Latin alphabet 〉 , the sam • verbatim with that of Phil. 2. Mat. 28.19. Christ saith to his Disciples, Go ye therefore and teach all Nations, baptizing them in the • ame of the Father, of the Son, and of the Holy Ghost; translate this Baptizing them At the name of the Father, of the Son, and of the Holy Ghost, you spoyle 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, Rej • yce, Deligh • , Glory, Stand • ast IN t • e Lord. Faithfull IN the Lord, speaking bold • y IN the Lord; which dye IN the Lord &c (used above 100. times in Scripture) Into rest, hope trust, • ejoyce, delight glo • y, stan • fast, faithfull, 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 p • tience, Or b •• sse, speak pray, &c. IN thy name; Into blesse, speak pray AT thy na • e; & you quite destroy the sense, and Eng • ish • oo of all th • se s • cred 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 Majesties Officers, These are to require, or, I charge and require you in the Kings, or, in his Majesties Name, into I charge and require you at the Kings, or, at his Majesties 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 sence in each o • them: So that the Translators of this text of Philip. 2.10.11. That In the name of Iesus (that is, In the vertu • of the supreme Soveraign 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 At the name of Iesus • (that is, at the hearing or mentioning o • the name Iesus in time of Divine service, as the Patriots of this Ceremony glos • e 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 Iesus 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 prope • ly expounded or strained to this sense. That in the name Iesus, (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 pa • allel text in Scripture, wherein the name of God or Iesus, is or can properly be interpreted at the mentioning, or at or in the naming of God or Iesus; But they must necessarily be expounded in this sence, In the name of God, or Iesus, that is, In the supreme Power, Majesty, Soveraignty, Authority of God, or the Lord Iesus: In the name, being oftentimes used for, In the Soveraign Power and Authority of God, of Iesus, or Christ onely; not for the bare names God, Iesus, 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 • Name, (that is, In or by virtue of his royal authority, not of any Christen 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 publike authority and command from the King or Parliament in case the Bishops neglect it) and the meaning thereof in part discovered, I shall next examin the true genuine sence 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 Soveraign 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 fr • ition 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 Soveraignty, 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, farr above all princip • lity, 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 Iesus hath God raised up, &c. for, David is not ascended into the heavens, but saith himself, The Lord said unto my Lord, Sit thou on my right hand, untill I make thine enemies thy footstool; Therefore, let all the house of Israel know, that God hath made the same Iesus 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 affirmes 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 Bro • her? we must all stand before the judgement s • at of Christ; for, it is written, as I live, saith the Not Iesus. Lord, every knee shall bow to me and every tongue shall confesse to God. So then every one of us shall give an account of himself to God.

Here the Apostle expressely 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 Iudgement; not any bowing of the Knee, or stirring of the Cap unto him, when his Name Iesus 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 Soveraign 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 it self unanswerably resolves it. For, that Name above every Name, in which all Knees must bow, is that Name only which every tongue must confesse; the text it self 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 confesse, is this, That Iesus 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, Iews 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 comming to Judgement, the comming of the Lord; and He (with referrence to this day) the Lord: So himself expresly saith, that Good and Bad shall then joyntly confesse him to be, & call him Lord, witnesse Mat. 7.21, 22. & 15.11. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, &c. Many will say to me in that day, (to wit, the day of Judgement) Lord, have we not prophesied in thy Name? &c. But most full and expresse 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 seperate 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 lest; Then shall the King say unto them on his right hand, Come ye blessed of my Father, &c. Then shall the righteous answer him, saying, LORD▪ when saw we thee an hungred, and fed thee, &c. (Here we have all the Sheep, that is, all righteous men at the day of Judgement, joyntl • 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, &c. Then shall they also say unto him, LORD, when saw wee thee an hungred, &c. Here wee have all the Goats, that i • , all wicked men whosoever, at the day of Judgement, joyntly 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 joyntly confess, must be the name above every name, in which every knee must bow, as these scriptures p • ove pas • all contradiction.

To clear this up yet more fully by other Texts, consider that memorable place of Iude 14, 15. And Enoch also the seventh from Adam, prophecyeth of these saying▪ Behold the Lord cometh with ten thousand of his Saints, to execute Iudgement 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 prophecy of Christs Kingdome, and comming to judge the world under this very Title of LORD, repeated no lesse th • n 16. times. O sing unto the LORD a new Song, sing unto the LORD all the earth: Sing unto the LORD, &c. 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 kinreds of the people) give unto the LORD glory and strength; Give unto the LORD the glory due unto his name, &c. O worship the LORD in the beauty of holinesse, fear before him all the earth. Say among the Heathen, that the LORD reigneth, he shall judge the people righteously, &c. Make a joyfull noise before the LORD the King; Let the heavens rejoyce, &c. before the LORD, for • e cometh to Iudge the Earth: he shall judge the world See Isay 11.4. with righteousnesse, and the people with his truth. So Psal. 7, 8. The LORD shall judge the people, judge me O LORD according to my righteousnes • . Psal 110.1.6. The LORD said unto my LORD, sit thou at my right hand untill I make thine enemies thy footstool, &c. 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 Iudge the people; the LORD will enter into judgement with the antients of his people. Peruse Ioel 3.13. to 18. Mich. 4.2. to 8. where Ch • ist in relation to judging all Nations and People, is frequently stiled 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 Iesus Christ who shall judge the quick and the dead, at his appearing and his kingdome: 2 Thess. 1.7, 8, 9, 10. When the LORD Iesus shall be r • vealed 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 Iesus Christ; who shall be punished with everlasting destruc • ion from the presence o • the LORD, and from the glory of his power, when he shall come to be glorified in his Saints. &c. 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 judgme • ts. 1 T • ess. 4.15, &c. 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 voyce 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 bee 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 ga • hering together unto him. Jam. 5.7, 8, 9. Be patient therefore, Brethren, unto the coming of the LORD, &c. For the coming of the LORD draweth nigh Behold the Iudge standeth before the door. Heb. 10.30. Vengeance belongeth unto me, I will recompence 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 righteousnesse, by that man (the LORD fore-mentioned) whom he hath ordained, whereof he hath given assurance, in that he hath r • ised him from the dead. All these united to the preceding texts, and 1 Cor. 8 6. But to us there is but ONE LORD, Iesus 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 confesse, in the day of Judgement at Christs second coming, to be this Name LORD, or his Divine Soveraign Power and Dominion, not his name Iesus.

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 Resurrec • ion to be God, as well as man. But thi • , though a real truth in it self, yet in the strict literal sence, 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 honou • ed with that name, but as conjoyned 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 • xalted 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 Ascention into Heaven, and his Ps. 110.1, 2. Mat 22.44. Mark 12 36▪ Luke 20 42. Acts 2.34. 1 Cor. 15.25. Hebr. 1.13. Session at his Fathers • wn right hand, untill his Enemies be made his Foot-stool, as the fore-cited 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 then any of Men or Angels; Some probably from thence inferre, 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, Iohn 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 then is rather Lord, o • that Soveraign Lordship, Dominion, Kingdom, which the Son of God, in r • spect of his Human • nature, obtained by his Resurrection, and the advancing of it to sit down on the right hand of the Majestie on high, as supreme Lord and heir of all things, Heb. 1.2, 3, 8, 13. Col. 1.15, 16, 17, 18. Som 5 or 6 Antients only there are of many hundreds, who directly (not secondarily, or by way of allusion only, as others do) make the name Iesus, the name above every name in this text; their reason is, because the words are, that In the name of Iesus every knee shall bow. But this is a sencelesse 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 Iesus (as all translate it) every knee should bow, which words OF Iesus, are a designation only of his Person, not of this his name. Now Jesus hath many names in Scripture, as Emanuell, 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 Iesus, 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 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 Iesus; for Iesus is & signifieth nothing else but Mat. 1.21. a Saviour, and Christ being He • . 2.26. 2 Pe • . 2.4, 5, 6, 9 Iude 6 7. Mark 5 7. Mat. 8.29. Mat 25.41. to the end. no Sa • iour at all to Angels, Devils, or Damned persons, it is not possible that they should bow unto him as to their Iesus, or Saviour. Now, though he be no Jesus, nor Saviour to any such as these, yet he is their Soveraign Lord and Iudge, he being the Lord, the Iudge of all Angels, Devils, and Damned Reprobates, as well as of the Elect, to whom alone he is a Saviour, • Jesus, and they 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 therfore 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 joyntly submit, he being equally a Lord to all; and since every tongue shall confess, not that Christ is their Iesus, but that Iesus Christ is their Lord to the glory of God the Father; the name Iesus 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 Mat. 1.21.25 Lu. 1.31. c. 2.21. name of his humiliation, im • osed 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 Soveraign 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 Soveraign, 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 cappi • g 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 undenyably manife •• ed, it being that name which every tongue shall confesse, and call Christ by in the great Judgement day.

Therfore, 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 1 Kings 11.18. Rom. 11.4. Eph. 3.14 1 • adoration, when it is referred either to God, Images or Idols. Secondly, for 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 it self, usually made to God, with 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. Rom: 14 11. and in this text of the Philippians, as all Expositors old and new acco • d, who thus interpret these words: That, In the name of Iesus every knee should bow, that is, That all creatures, in heaven, earth and hell should submit and subject themselves to Christ Iesus as to their Soveraign Lord, King, Iudge: good men and Angels willingly; Devils and wicked men, even Gen. 3.15. Mar. 2.27. Lu. 19.14.27. 2 Thes • . 1.8. Act • 7.39. Rom. 2.8. 1 Pet. 4.17. Psal 110.1, 2.3. Ier. 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, • ecause this bowing of the knee is attributed to Angels in heaven and Deuils in hell, which have no knees to bow as men haue; 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, unlesse 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 testifie (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 joynt 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 onely is mentioned in the Church; then this text neither commands nor warrants any bowing of the knee, head, or body, (much lesse 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, &c. Nam quae genua in Spiritibus esse creduntur? Sed genu flectere Subjecta esse • ucta & cultui Dei obedire declarat Origen in Rom l. 9. c. • 4. Tom. 3. f. 214. Vt in nomine Iesu omne genu flectatur, &c. id est, ut omnia genera hominum, creatur • rum, angelorum, virtutum, Daemonum & animarum quae in inferno habitant SUBjECTA SINT EI, & ejus Iudicio, 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 joynt 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 lesse any stirring of the hat, or vailing the bonnet, at the name of Jesus in the Church.

Proc • ed we next to enquire,3. Quaere. What is meant by things in heaven, things in earth, and things under the earth? All Expo • itors accord, that by things in heaven; is meant all the blessed Angels and Saints raigning with Chri • t in heaven▪ By things on ear • h, all creature • upon earth, especially m • n and women, whether good or bad. By t • ings under the earth, Devil • and damned soul • in hell; and if we believe some Popish Authors, the souls likewis • in Purgatory: which Purgatory, I doubt, will prove either no See Peter M • ulins Water • of Siloe. Bp Vsher of Limbus • atrū. place at all, or hell it self, 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 antientest Horae beata Mariae, secundum usum Rhoan. Hours, Missals, Histories ▪ expresly stiled He •• , ab inferno libera nos Domine, &c. Well then, this being the meaning, and these the bowers in the name of Jesu • , I would gladly learn from any Patrons of thi • Ceremonie, with what shadow of reason they can affirm▪ that by bowing of every knee in the name of Iesus 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 enjoyned and ough • 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 Iesus, in hell, but only by way of cursing or execration; Yea, as certain it is, that Christs salvation, redemption extend not at all to Angells, much lesse to Devils: as Hebr. 2.14▪ 16, 17. 2 Pe • . 2.4. Iud. 6. Mat. 25▪ 41. resolve; nor ye • to the damned in hell; yet his Soveraign 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 Scepter, Soveraignty, 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 Iesus, 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 it self, 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 Iesus; If we take this generally for all Creatures upon earth, animate, or inanimate, many of them want Knees to bow, yea Eares to hear; most of them understanding to apprehend the name of Iesus, 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, Alas • , 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 Iesus; they never had, nor shall have here on earth any Divine service, reading or preaching of the Gospel, Collects, Homilies, wherein the name Iesus was or shall be mentione • ; how then can they observe or perform this duty of bowing at the recital of the name of Iesus, in time of Divine Service, Sacraments, or elsewhere? yet notwithstanding every of their Knees shall and must bow in the name of Iesus; 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 Scepter 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 Christs Divine Soveraign Power, Dominion, Lordship, not any bowing or capping at the recital of his name Iesus, 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 Iesus, is attributed to things in Heaven, which have no real co • poral knees to bow, nor the name of Iesus to bow at, but Iesus himself their Soveraign Lord and King immediatly to contemplate and adore, to whom they with all ch • arfulness subject themselves, both as to their Redeemer and Soveraign Lord too; Witnesse 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 Iesus? This bowing therefore being applyed to every knee of things in Heaven, Earth, and under the Earth, both severally and joyntly, and yet neither of them actually performing this Ceremonious bowing of the Knee at the name of Iesus, either joyntly or separately in the Church, in time of Divine Service, Sermons or Sacraments, though all of them joyntly 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 chi • fly at the day of judgement shall yield to Christ as their Lord, & Iudge both of quick and dead; No • a bare bowing at every recital of his name Iesus, 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 joyntly, 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 joyntly or severally.

The • e • ore 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 Iesus. • 2.3.4, &c. Mr. Page himself acknowledgeth in direct terms) is not a precept, enjoyning any actual bowi • g of the knee to us for the present, but only a prophesie or prediction of a universal bowing of every knee of things in Heaven, Earth, and under the Earth, especially at the great day of Iudgment, when they shall 2 Co • . 5.8.10.11. all appear before Christs judgment seat. This is clear by Isaiah 45.23. of which this text is but a rehearsall. I have sworn by my self, the word i • gone out of my mouth in righteousnesse, 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 prophesie 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 referre these texts one to another, as parallels) accord. But, (then) when or where shall this prophesie de futuro, be fulfilled? St. Paul, and the spirit of God, by him resolve this doubt expresly, That it shall be in the general day of Iudgement, when we shall all stand before Christs Tri • unal. Rom. 14 9, 10, 11, 12. For to this end Christ both died • and rose and revived, that he might be LORD both of the dead and living. But why dost thou judg • thy Brother? or why dost thou set at nought thy Brother? we shall all stand before the Iudgement seat of Christ. (But some might demand, by what Scripture prove you this? why, by this very prophesie 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 confesse to God; So (then) every one of us must give an account of himself to God. The Apostle therfore referring this text, this bowing to the very day of Judgement, for the time; to Christs own Person, before his Tribunal, for the place; and reciting this prophesie as an infallible Argument and Prediction to prove, that we shall all hereafter appear before the Iudgement 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 prophesie of Isaiah, by Pauls own resolution, is principally, if not only meant of a bowing of Subjection to • hrist himsel • as their Lord & Iudge, b • fore his Tribunal at the general judgment, not of any bowing or capping at the recital of his name Iesus, now or here in the Church. To make this yet more per • picuou • , 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 conf • ssion of every tongue, • re coupled together as joynt con • emporary concurrent Acts; So that every knee of things in Heaven, Earth, and under the Earth, shall bow in the name of Iesus, at that time when, and in that place where, every • ongue shall confesse, • hat Iesus Ch • ist is LORD. But when and whe • e shall every tongue confesse that I • su • Christ is LORD? Christ himself • xpresly resolves it, See Luke 13.35. Mat. 7.22, 23. that it shall be in the grea • day of Iudgement, before his Tribunal • nd Person: and most fully, Mat. 25.31, 32, 33, 34, 35, 36, &c. 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 sev • re the righte • u • 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, &c. to the one, Go ye cursed to the other.. For the • all the sheep on his right hand shall joyntly call him LORD, vers. 37. LORD, when saw we thee an hungred; and all the goats on his left hand shall joyntly do the like, vers. 44. LORD, when saw we thee an hungred; yea all his holy Angels who shall then a • tend 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 confesse him to be the Lord, a • they did at his Luke 2.10, 11. Na • vi • y: Vnto 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 darknesse to the judgement of the great day, Iude 6. 2 Pet. 2.4.) shall then in deed • , if not in word • , confess • that Iesus Christ is LORD, as well as the greatest and most d • mned Reprobates. This there • ore being the time when, the place where every t • ngue shall confesse that Iesus 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 presen • or absen • , we may be accep • ed of him: For we must all appear before the Iudgement 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 t • rrour of the LORD, we perswade 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 con • esse, 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, &c. Watch therefore, for ye know not what hour your Lord both come, &c. Blessed is that Servant whom his Lord when he cometh shall find so doing, &c. 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, &c. there shall be weep • ng 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 sate 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 wisdome, and strength, and honour, and glory, and blessing; (here we have all the Angels joyntly bowing their knees round about Christs Throne of Judgement, and confessing with their tongues▪ that he was worthy to receive power, and honour, and stre • gth, the same in effect with that in Phil. 2.11. that Iesus 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 s • tteth upon the throne, and unto the Lamb, for ever and ever; (here is the confession of every tongue, that Iesus 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, Kindreds, and people, and tongues, stood before the Throne, and before the Lamb, cloathed with white Robes, and Palmes in th • ir hands, and cryed 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. Adde her • unto 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) d • livered 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 joyntly together, before Christ • Throne, as to their God, Lord, and Soveraign Judge: This bowing therefore of every knee, this confession of every tongu • • t the last d • y before Christs Tribunal, must needs be the bowing of every knee in the name of Iesus, the confes • ion of every tongue that Iesus 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 und • r the Earth, all Men and Angels, good and bad, shall be joyntly summoned b • fore the Soveraign Tribunal of Christ▪ their Lord and Judge, to be judged and sentenced by him. For it being both a joynt and universal bowing of every knee of things in Heaven, Earth, and under the Earth, and an unanimou • general conf • ssion 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 Soveraign Judge and Lord; which the greatest part of men in all ages, being Infidel • , Pagan • , who never knew nor heard of Christ on Earth, cannot pos • ibly perform till that day shall come. Wherfore this text, or prophesie, cannot be actually verified of them before the day of Judgement, and Christs 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 Christs Tribun • l, Throne, not the Church; and this bowing (then) not to his name Jesus, but his Person, (every knee shall bow to Isaiah 45.2 • . Mee) 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 joynt bowing or prostratiō 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 Christs 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 gener • l day of Judgement, not in time of Divine Service or Sermon, or in this present life, and that before Christs 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 prophesie, 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 Iesus, 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 Soveraign 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 Iesus every knee should bow &c. 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, vertue, 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 Soveraign Lord, and supreme Judge, and conf • sse 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 t • ue genuine bowin • 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 Iesus 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 justifie the bowing at every naming of Jesus, is but this:

All creatures in Heaven, Earth, and under the Earth, •• all joyntly in the general day of Judgement, submit themselves to Jesus Christ, as to their Soveraign 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 vaile their hats, whenever they hear his name Jesus mentioned, during Service or Sermons in the Church on Earth.

A grosse 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 co • lect from this place, that as often as we hear the name Iesus mentioned, we are to bow the knee, as if it were a magick 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 Iesus, is not commanded in, nor warranted by this text, the name therein • xpressed being not the name Iesus, the bowing not literal, the time of it the day of Iudgement, and the place wh • re it shall be, before Christs Tribunal, as most Expositors joyntly accord: Hence our Learned Dr. Whitaker Dr. Whitaker, in his Preface to his Answer to Saunders his Demonstration concerning Antichrist, mustring up divers absurd consequences of the Papists and Jesuits, from sundry texts of Sc • ipture; as, Christ entred into Peters Ship; therefore the whole Church is Peters, to wit, the Popes Ship. Barnabas laid down the price of the Field he sold, at the Apostles feet; therefore the Popes 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 Iesus every knee should bow; Therefore as oft as we bear the name of Iesus 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 Vniversity of Cambridge, hath thus br • nded the bowing at the name Jesus, as it is deduced from this text, for an absurd, ridiculous, Iesuitical non sequit • r, and that Religion which is built upon such strange consequences, false and unsound; I wonder much that any of our Lea • ned Prelates, Ministers, and better sort of people, should be so over-seen, and blinded through cu • tom, usage, and inconsideration, as thence to deduce and defend the like Popish consequence, a • d to presse this Ceremony of bowing, with such earnestnesse, and zeal as now a dayes 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 decryed 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 it self, and our Common-Prayer-book, by changing IN, into AT the Name, &c. 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 errour, 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 administred, thus expounds it, Glory be to God on high, &c. 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 prophesie 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. Iude 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 joynt habitual or actuall universall 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 Conf • ssion of the Tongue, so that when ever the knee thus bowes in the Church, every tongue also ought to confesse, at the same time, that Iesus Christ is Lord, in the glory of God the Father: So that if any will hence necessarily inferre, an actual bowing of eve • y knee in the Church, at every naming of Jesus, they must likewise every time they bow their knees at or to this name, confesse & cry out aloud with their tongues and voyce, That Iesus Christ is Lord, to, or in, the glory of God the Father: Which, what a confusion, disturbance, distraction, in mens 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 • . Ioh. 11.18, 19. Ma • . 18.47. Ioh. 1.42. ch. 6.24. ch. 18.5, 15. ch. 19 9. Luke 19.35. Re • . 19.10. 1 Thess 4 14. the nam • Iesus is repeated twice in one ve •• , and Iohn 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 Ioshua, Iustus, 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 sence may conjecture.

Fourthly, that every knee should bow in this text, is not in the active, but passive tence, 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 Soveraign Lord, and subjected to him even against their wi • ls, 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 con • iderations will sufficiently evidence this bowing at the name of Jesus, to be no duty of the text.

If all thi • be not sufficient to satisfie 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 &c. This name at which they bow, must be the Nam • Jesus only, and this bowing at or to it, a duty enjoyned 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 worthie cap & knee when we behold the Characters of it written, printed, painted, carved, engraven, or embroydered, • s when we hear the sound of it uttered or pronounced, as the Rhemists, Alphonsus Salmeron, and Cornelius a Lapide two Jesuites, 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 o • served some to pu • o • f their hat • to it when they have pro • anely 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 onely, 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 sence) no more to the Church than to any other place, no more to one mans uttring of it, then anothers, no more to the sound then sight of it.

Thirdly, if it be a Duty enjoyned them by this text, at every recital, hearing, or sight of it, why doe they not account it a dangerous, mortal sin to omit, or carelesly, 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 • cou • tesies 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, Majestie of God, or Jesus Christ him • elf? For when as they are wo • shipping 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 practise 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 Iesus, and Lame Giles Fathers, and P • imitive Ch • istian, for above one thousand years after Christ, were utterly ignorant of this duty, of which there is no foot-steps, no mention in Antiquity? why Sir Edwin Sands Relation of the Religion of the Eastern parts: Or, Europae Speculum, 1629. pag. 10. Pope Iohn 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 enclining of the head (not of the knee) at the name of Jesus? why no antient, 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? VVhy no See the Palsgraves Religion. Protestant Churches in forein parts, can yet find out, or practise this duty? VVhy See here, Sect. 3. few but Papist • , but Jesuits, have formerly pleaded for it, till this our present age? VVhy few but Popes or Popish Councils and Authors have hithe • to pressed it? Why there is a special Prayer for the bowers at it, inserted into the Masse of the name Iesus? for which name the Papists have not only a solemn double Feast day on the 7th. of August, stiled Festum dulcissimi nominis Iesu, but also a special Masse, called Horae nominis Iesu, The Howers or Masse of the name Jesus.

Seventhly, if it be a duty of the text, why then have 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 On Phil. 1.9.10. Calvin and Marloret, both in their Commentaries on the text, and On Rom. 14.8. Phil 2.9, 10. Bish • p Alley hi • Poor mans 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 pres • nt place, that the knee must be bowed as oft as the name Iesus is pronounced, as if it were a magick word or spell, which hath all its efficacy included in its sound: why doth our Learned Answer to Will. Raynold • p. 398, 399. Dr. Whitaker tax William Raynolds the Rhemist, with his Popish Companions of Rhemes, for abusing this text of the Philippians, in straining this Ceremony from it, which he expresly censures, as Superstitious, which (saith he) may breed a more dangerous error than any it can remove, to wit, that Iesus is better than Christ, which is wicked to imagine? Yea, why do In his display of the Pop • sh Masse. Thomas Beacon, N •• es en Phil. • . • , 10. i • Answ •• to the Rhemish Testament, Sect. 2. Dr. Fulk, Syn • psis Papis •• i the 9. generall Con •••• sie, p 492, 493. Dr. Willet, •• po • ition on the Creed, p. 10 • . • 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 ge ••• lection, as no wayes warra • ted 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 di • parity between the Three sacred Persons of the Trinity, which are Co-equal, by giving more honour to the second Person, and his very name Iesus, than to the first and third, and their most sacred names? or than to the other names of Iesus, as Emanuell, Saviour, Christ, Messias, Son of God, and the like? whose Judgements, that you may the better descern 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 wickednesse, charge the faithfull 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 Sathans drift by putting scruples into poor simple mens minds about his Sacraments, his Saints, his Crosse, 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 Satans cogitations, and therefore by the Scriptures and reason, warranteth and teacheth all her Children to do reverence whensoever Iesus is named, because Catholicks 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 signes, else why make we not reverence, at the name of Many do so through ignorance or mistake Iesus the Son of Syrach, as well as of Iesus Christ. And it is a pittyfull case to see these profane subtilties of Heretiques to take place in religion, which were ridiculous in all other trade of life. When we hear our Prince or Soveraign 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 A • notations on the New Testament. Sir Francis Walsingham, and other Lords of Queen Elizabeths Privy Counsel, and request of all the heads and Professors in the Univers • ty 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 Iesus; 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 Iesus, is nothing but a mask to hide the straitness and numbness of all the joynts of your heart and soul in your submission to the Commandement of Iesus. For it is well known, that your knees which are Cammel-like in the courtesie which you give to this name, are joyntlesse and Elephant-like in your obedience unto his precepts to whom this name appertaineth. Again, we testifie that this is a will-worship, Nota. not only troublesom unto the assembly by irksom scraping of the pavement and unseasonable interruption of that which is read or preached, but pernicious also, in regard of the suspition 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 testifie 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 Iesus 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 sp • ech) 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 Iesus, it followeth that this Exposition of bowing the knee is farr from the meaning of the Apostle in that text. Thirdly, for that the kneeling and courte • ying 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 thems • lves from superstition in syllables, because they bow not at the Name of • esus the Son of Sy • ach, as to Jesus the Son of GOD, whilst the knee j • mping with the very fir •• utterance of the word Iesus, prev • nteth • ft • ntimes the pronunciation of the other words, of the Son o • Syrach. The very danger ther • fore of communicating of this worship with others which they would have prop • r to our Saviour Christ might easily have admonished them of the ins • ffi • iency of this Service. And seeing the name of Iesus in the Son of N • n • and in the high Pri • st of that nam • , of whom only we are assured that they were ri • htly thus called, is the same with the name ascribed unto Chri • t, Note this. we see not by what reason honour may be withdrawn from the one, which is given to t • e other: specially consid • ring they had not this titl • o • • 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 hon • ur to the Image, which you give unto the Thing it self, cannot be conceived so to doe. What will you answ • r to this • that as you are in danger of superstion in the former point, so in this you are charged with profannesse, who neither cap nor courte • ie at the name of Jesus out of the Church, where the name is the same, and as w • ll to be honoured without as within the Church? Which service you perform in the Cros • , whereunto you do honour or • omage, as well when it standeth in the field, as when it is erected in the Church or Chancells. To your other reason, That, in reverence we uncover our heads at the name of Princes. We answer, that if it were so, yet the civil honour is not tyed to suc • strict lawes as is the Divine, therefore there is greater freedom of choice in the one than in the other. And it is known what is said of Civil honour; that it rather standeth on the will and judgement of the giver, then of the taker, which is clean contrary in the honour of God, which dependeth on the pleasure and command • ment of him that taketh it, not of him that giv • th 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.

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 expresly defines; It is certain, that the bowing of the knee at the sound of the name of Iesus, 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 Iudgement of Christ, in the general day of Iudgement, when not only Turks and Iews, who could yeild no honour to Iesus, 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: Concer • ing putting off our Caps, and making courtesies at the name of • 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 yeild 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 commeth it to passe, that Gods 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 courtesi • s at the See Fox Acts and Monuments V • l 3. p. 487, 496. Popes name, at his triple Crown, or Crosse, 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 oth • rwise, this conclusion of your (That I am such a one for not honouring the name of Iesus in such sort) is falsly, 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: Christs 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 alwayes, 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 r • move, that Jesus is better then 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 Catholick Faith, in his Works, London, 1622. pag. 195, 196, 197. determines thus of this Text and Ceremony: The Papists (w • ites he) strangely des • ant of this holy name Jesus, but whether such stuff be worth the touch, I referre it to you. Surely to rake up this Channell, 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 blindnesse, you must understand (say they) that there • re 3. manner of Psalters. The fi • st is called Davids Psalter, containing thrice fifty Psalmes. The second is called the Psalter of our Lady, containing thrice fifty Aves. And the third is called the Psalter of Iesu, containing fifteen principal Petitions, which t • n times repeated makes also thrice fifty; in the which Psalter the glorious name of Iesu 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, Iesu, Iesu, Iesu mercy; Iesu, Iesu, Iesu mercy, Iesu, Iesu, Iesu mercy; and so ten times over, which maketh one Petition. This they say shall be very meritorious, because it is written, Iohn 14 • 13. Acts 4.12. Whatsoever you shall aske in my name, that you shall have, and there is no other name whereby we can be saved. This is most wonderfull blindness and boldnesse, thus to abuse unto Superstition this holy Name, and thus to pervert these holy Scriptures. The Scriptures you see are farre 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 Iesus, 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 Iesus: But hear more. See Carolus Stengellus S. s • nc • i nominis Iesu Cultus, & Virtutes, cap. 2. p 30. Erasmus his Paraphrase on Phil. 2. • , 10. Another of their learned Rabbies going about to tell the greatnesse of this Name (not of him that hath the name, but of the litteral 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 Iesus; wherefore he concludeth, that it is a wonderfull name, which you see in him was a wonderfull trifling in a serious matter. A third findeth that name of God delivered to Moses, SVM, I am, in this word Iesus; And how? Forsooth, saith he, Iesus hath three terminations, when it is declined, Iesus, Iesu, & Iesum: now take the last letter of every termination, and you have S. V. M. which put together spell SVM. Then he cryeth out, O nomen ineffabile! O nomen verè tetragrammaton! O gaudium Angelorum, laetitiam lustorum, &c. 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. signifie the Trinity; and the two Consonants, (or rather one Consonant twice put, to wit S.) signifie the two parts of Christs 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, vertue, and might, and ascribe it to this litteral 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 Devills out of the bodies of men, &c. Then is told a tale of a Souldier that was taken out of St. Patricks Purgatory, by this name. And how? Because St. Paul said, Act, 21.13. He was not only ready to be bound in Ierusalem, but to dye for the name of the Lord Iesus, (a place, if you mark it, well applyed.) Therfore when his Head was cut off at Rome it gave three leaps, and at every leap said, Iesu, Iesu, Iesu.

Why St. Paul meant, as I take it, that he was ready to dye for the name of the Lord Jesus, that is, for his Gospel, truth, profession o • him, &c. not for the litteral word Iesus. 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 vertue 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 Iesus, namely five, and then how S. standeth in the middest betwixt two Syllables, to signifie, that even so Iesus 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 curiou • , idle, foolish descant as this. But thus left they the Fountains of God, and digged Cisternes to drink on after their own fanci • 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 addes, 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 errour, 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 thing • with Spiritual t • ing • ; The place is borrowed from the Prophet Isaiah 45 23▪ Isaiah, and therefore by conferrence evident, that the word (Name) signifyeth power, glory, honour, and authority a • ove all powers, glories, honours, and authoritie • ; And (bowing the knee) signifyeth 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 antient 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 H • aven, as the Sun, Moon, Angels, &c. had knees, or tongues: But to bow the knee signifyeth, that all thing • 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 sai • h, 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, &c. No, I say again, but by thi • phrase of sp • ech 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, &c. The Fornicator is sa • d to bow his knee to lust, The Covetuous man to his riches or desire, The Proud man to his pride, &c. 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 glosse, and some of their own Papists. Imperio ejus subjiciantur Angeli, Homines, Daemones, To his rule and government shall be subj • ct 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 errour: 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 • istinguish him from others that were c • lled Iesus 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 Iehozadeck, Iesus the Son of Syrach, Iesus Iustu • , Col. 4.11. and many more, but none of all these was Iesus 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 shew, 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 sheweth his Office, for it signifyeth Annointed: And this again sheweth the grosse ignorance, or wilfull 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) Mary, or Queen? John, or Earl and Lord? As then Henry and King be, so is Jesus and Christ, therefore judge whether is greater, if we were to stand upon names and litteral rules. This have some of their own well seen and confessed, but I had rather alledge the Scripture • . First then consider, at the first tydings brought of his happy Birth unto the Shepherds, mark how the Angels content n • t themselves to say, Luke 2.11. Vnto you is born a Iesus, or a Saviour, but they adde 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 Iesus, which is called Christ: In Iohn 7.43. Iohn we read of a dissention, &c. Not whether he were Iesus or no, but whether he were Christ, knowing the greater moment to be in that: A • ain, Iohn 9.22. A L • w was made to excommunicate whosoever confessed him to be Christ, not against calling him by the name Iesus; 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 Iesus: In the Iohn 10 33. 10th. of Iohn, 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 Iesus: I • Luke 22.67. Luke they demanded of him, Art thou the very Christ? not, Act thou Iesus? for so they called him without offenc • , and when they heard his Answer, they rent their Clothes, thereby declaring how far greater it was to be Christ, then to have the literal name of Iesus. All which places, with many more, ought truly to teach and perswade 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, expresly against Bishop Andrews and others fancies since.

If this Bishop seem singular in this case, I shall adde another Prelate to second him, even that Famous Learned Divine William Alley, Bishop Alley. Bishop of Exeter, Divinity Lecturer at Pauls, in the first year of Queen Elizabeth, who in his Poor Mans 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 Ca • echisms 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 obj • cting 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 shew 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 wondred 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 discusse and find out by this word Alexander, the great prowesse of the name which Alexander gat 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 Iesus 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 pel • ing 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. Air • y. Lecture 30. upon the Philippians, London 1618. p. 345▪ to 348. Dr. Henry Airay, Provost of Queens Colledge in Oxford, who upon this Text of the Philippians, writes thus, And hath given him a name, &c. Where we are not to unde • stand, 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 wisdome of God, the power of God, the true light of the world, faithfull 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, Iesus 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 raigneth and ruleth with him • King over all, and bl • ssed for ever, which he there proves and parallels with Heb. 2.9. Ephes. 1.20, 21 Iohn 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 shewed him to be God, there to rule and raign as Soveraign 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 vertue 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, Emanuell, of the Son of God, of God, are names no lesse precious and glorious then is the name of Jesus; True it is, that bowing at the name of Iesu • is a Custome which hath been much used, but to bow and kneel at the very sound of the name, when we only hear the name of Iesus 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 chearfully, 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, 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 glorifie 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 Apoc. 5.12▪ worthy is the Lamb that was killed to receive all power, and wisdome, and strengt • , and honour, and praise, and glory; The Angels in Heaven they glorifie the name of Jesus, in • hat they are alwayes ready to execute his wlll, and do wha • soever he commandeth them; This also is that holy worship wherewith we ought to worship him, and to glorifie hi • name, even to be hearer • and doer • of hi • word, to obey hi • will, to walk in his Laws, and to keep his Commandements, not the bare and outward capping and kneeing at the name of Iesus, but principally, obedience unto his will that is named, is the h • nour 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 Iesus 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, 1 Sam. 15.22. Hath the Lord as great pleasure in Burnt- • fferings and Sacrifices, as when his voyce is obeyed? Behold, 〈◊〉 obey i • better then Sacrifice, and to hearke • is b •• ter then the fa • of Rams: So you haply think, No • a. You honour our blessed Saviour greatly, when yo • bow your selves at every sound 〈◊〉 hi • name; But behold, to ob • y his will is better then cap • ing and kneeing, and all ou • ward Cerem • nies whatsoever: Yet mistake me not I beseech you, as though I thought that the names of Iesus, 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 withou • reverence, as other name • , nay when • oever we hear, or speak, or think of them, we are to rever • nce the Majesty of God, signified thereby; and fearfull it may be to them that think or speak of them prophanely or lightly, or upon each light or trifling occasion, or otherwise then with great reverence and fear, that the Lord may not hold them guil •• esse: But this I say, t • at neither the sound of these Syllables of Nota. Iesus, nor the name of Iesus, should aff • ct us more then any other names of Ch • ist, as though there lay some vertue in the bare word; But whensoever we hear, or think, or speak of him, we are to r • verence 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 glorifie 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 & • rincipally fulfilled before his Tribunal only, in the generall day of Iudgement; So that by his expresse 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 enjoyned. 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 Superstitiou • , and attribute • some vertue 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 per • ormed and fulfilled in the day of Judgement.

To these our Learned Orthodox Bishops, and Divines, I could adde Mr. William Charke, in his Answer to a Scandalous Libell 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 Phil 2▪ 9, 10, 11. and censure the P • pists for adoring and abusing the name of Jesus to Supe • stition and Idolatry: But I shall conclude with the words of Iohannes Brentius an eminent Protestant Divine, Explicatio in Epist. Pauli ad Philip. c. 2. v. 9, 10. Quod autem Paulus ait, Vt in nomine Iesu omne se genu flectat, &c. 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 presse and practise it, a • becomming their Dignity and Gravity, would seriously consider, lest they verifie 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 Refo • med Churches, and preached up bowing, cringing at every recital of the name Jesus in the Church, as an indispensible r • ligious 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 harml • sse 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 presse, 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 Haltings; whom I hope to convince, or convert to my opinion, by the irresistable evidence of Truth, and by such sacred and humane Authorities, Reasons, as they shall not be able to gain-say. 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 Falshood, in matters which concern mens Consciences and immortal souls, whose sati • faction and benefit alone I only intend, by these serious and sober Inqui • ies.

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 super 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 then their names which if intended and included in his words, they are little lesse then Heresie and Blasphemy. all Persons, and This, above all names whatsoever: This name is named in the Vers • , and it is the Name of Iesus: 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, &c.

To save, the highest Law, and the Name of a Saviour the highest Name, &c.

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 shew 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 doe 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 mens minds, by no means to do it. Not to do it AT his name? Nay, at the Holy misteries themselves not to do it, &c. But to keep us to the name; This is sure, the words themselves are so plain, as they are able to convince any mans 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. Antient) on this place, that I can find (save he that turns all into Alegories) but literally understands it, and likes well enough we should actually perform it. Yet will ye see what subtilties 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 ought, 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 Angels 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 wayes and means to expresse it, by somewhat 〈 in non-Latin alphabet 〉 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 then to the name of Christ? There want not reasons why: 1 • Christ is not, cannot be the name of God, God cannot be annointed; But Iesus 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 Iesus, 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 annointed, 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 expresly 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 sence: The caution is ea • ie then,Nota. Do it TO the sence, have mind on him that is named, and do his name the honour and spare not.

Fourthly,4ly. But it cannot be denyed, 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 trowe 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 our selves, 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 our selves to drive away Superstition, it is well, but it is well too that we so drive it away, as we drive not all reverent 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 then d • d it, & most since do it upon this Sermons inst • gation, and Bishops 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 extream before we be aware, which of the two extreams Religion worse endureth, as more opposite unto it: For believe this, As it may be superstitio • sly used, so it may be irreligiously neglected also. Look to the Text then, and let no man perswade you, but that God requireth a reverent carriage even of the body it self, and namely, this service of the knee, and that TO HIS SONS 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 Bishops words, whose great • ame and estimation for learning, drew on many other Bishops, Deans, Prebends, Divines, Scholars, and Laymen to practise and promote this Bowing to or at the Name of Iesus, (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 ratifie his Conclusions. I shall therefore briefly survey them in the general, and then descend to discusse some particulars.

First, Be pleased to take notice of the mis-translation of his Text, At the name, for In the name of Iesus 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 Nonsence; as to translate these Scriptures, Mat. 18.20.5. c • 4.5. Mat. 9.33, 41, Lu. 9.48 Iohn 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, &c. 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 • , 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 lesse then ten times, or more changeth At his name, into Ad nomen, To the name of Iesus. He would have u • bow To the Name; To his name to bow, &c. are Ten times repeated. Which, as it idolizeth the name Iesus it self, by giving divine honor and worship To I • , as a duty of this Text; so it justifies and makes much for the Iesuites and Romanists bowing to and adoring his name Iesus wherever they behold it written, 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 Iesus, 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 Iesus, 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 Iesus, the Holy and Reverend name, intended in that Text? Nothing lesse. For first, this Psalm was compiled many hundred years before our Saviours incarnation, or his Name Iesus 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 it self 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; &c. The works of the Lord are great, &c. The fear of the Lord is the beginning of wisedom; 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, &c. 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 r • joyce that seek the Lord, Seek the Lord & his strength Seek his face evermore, &c. Ps. 103.1, 2. Bl • sse the Lord O my Soul, and all that is within me blesse his Holy name. Blesse the Lord O my Soul, &c. (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 Angells that excell in strength, that do his commandement, hearkning to the voyce 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. Blesse 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 Iesus Christ is Lord, in or to the glory of God the Father. Adde to this Psalm 142.21. My mouth shall speak the prayse of the Lord, and let all Flesh blesse his holy Name for ever and ever, Lu. 1.46.49 My Soul doth magnifie the Lord, &c. For he • hat is Mighty hath magnified me, and holy is his Name. Therefore this Name Lord, not Iesus, 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 Doctors fancies to the contrary; and the bowing of every kneee, a See Bishop • ewels Reply to Harding. Artic. 8. p 379, 405. bowing of subjection of all Creatures to his Soveraignty, 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 begoten of the dead, the Prince of the Kings of the earth, &c. 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 Almightie. I am he that liveth and was dead, and behold I am alive for evermore Amen; and have the keyes 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 Fathers Throne; Rev. 6.10 And they cryed with a loud voyce, how long O Lord holy and true, dost thou not judge and avenge our Blood, &c. And the Kings of the earth, and the Great men, and the rich men, and the chief Capt • ins, and the mighty men, and every bond-man and free-man hid themselves in the denns, &c. 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 voyces 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 sate before God o • their seats fell down on their faces, and worshiped God, saying, We give the thanks Lord God Almightie, which art, and wast, 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 wayes thou King of Saints, &c. Who shall not fear thee O • ord and glorifie thy name, for thou onely art holy, for all Nations shall come and worship before thee, for thy Judgments are made manifest, Rev. 16.7, 8, 9. And I heard the Angel say, Thou art righteous, O Lord, which art, and wast, and art to come, &c. And I heard another under the Altar say, Even so, Lord God Almighty, true and righteous are thy judgements, Rev. 18.8, &c. Shee shall be burnt with fire, for strong is the Lord God that judgeth her. Rev. 19.1, 2, 4, &c. After those things, I heard a great voyce 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 • fell down and worshipped God that sat • on the Throne, saying, Allelujah, &c. And I heard as it were the voyce of a great multitude, and as the Voice of many waters and mighty thundrings, saying, Allelujah; For the Lord God Omnipotent reigneth: Let us be glad, and rejoyce, and give honour to him, &c. 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 winepresse 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, &c. And I saw the dead, small and great, stand before GOD, and the Books we • e opened, &c. 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 &c. 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 unde • stood, and quali • ied with some grains of charity and candor. Here is super up • n super: Another super to his Name, no l • sse then his Pe • son. That above all persons (not excepti • g 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 then the other great and glo • ious names of Christ, Son of God, Lord, &c.) whose Persons and Names too are Co-aequal with the Person and Name of I • sus; Therefore to be equally adored, bowed to and honoured by all O • thodox 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 it self, and advance the Pe • son, Name of Jesus the Sonne, 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 d • nyed of old (and Biddolph with others amongst us of late) as well as the Arrians denyed the Deity of Jesus Christ.

5ly. His words, That God requires this service of the knee, and that to his Sonnes name (Jesus) Ye shall not displease him by it, fe • r not, &c. 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 Hono • r, 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 thems • lves not to do It. Which may have a harsh construction agreeable to the Doctrin and practise of the Chu • ch of Rome: Even to bow at, kneel to, See 〈…〉 • ewell • R • p •• 〈◊〉 Harding • • rt c. 8. of Ad • ra ••• n. 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 Chu • ch (as the Bishop writes he hath 〈◊〉 his Name) when he ascended into heaven, See here S • ct. 3. to shew 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 shew 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 Christs body and bloud, in the act of receiving them in the Lords 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, wch some Great Among others Dr. G. in in his Sermon before the Commons House, May 20 1661. Rabbies have thence concluded, with more confidence then 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 doubtlesse things in heaven, and thing • under the earth, did never yet receive or eat the holy Sacrament; much lesse adore or kneel thereat or thereto: Neither can this Text in any probability enjoyn 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 admini • tred the consecrated bread and wine to all his Disciples as they sate at the Luke 22.14, 21, 30. 1 Cor. 10.21. Iohn 13.2, 28. Table, immediately after the Pascal Supper ended in a Sitting, not Knéeling Posture; as all the Evangelist • • hus joyntly attest, Mat. 26.20. &c. Mar. 14.18; &c. Luke 14▪22. &c. Iohn 13.12. &c. When the • ven was c • m • H • sate down with the Twelve, as Matthew records it He sate down and the Twelve Ap • stles with him. So Luke • And as They Sate and did eat, afterward Iesus took • read, &c (So Mark,) And said, Take, • at, this i • my body, &c. Compar • d with Luke 22.27. Whether is gr • ater, 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 sate receiving the See Iohn 13: 13, 14, 15, 16. Lords Supper, or applyed by this Evangelist to that Season) And with Luke 24.30. (wh • ch some Protestants and most Papists apply to this Sacrament, after Christs Resurrecti • n) And it came to passe as he sate at meat with them; He took Bread, and blessed it, and brake and gave to t • em. Therefore Christ instituted, and the Apost • es received the Sacrament sitting, without all dispute.

2ly. It was the constant usage and custome of the Jewish Nation, yea the practise of Christ & his Apostles to Sit at all their Civil and Sacred Fe • sts, 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. &c. 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. Marke 2.15, 16. c. 13.3, 4. c. 6.39. &c. John 6.10, 11, &c. 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 • sed this Ge • tur • 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 Jewes alw • ies received Sitting, after t • eir deliverance • rom the Ae • yptian bondage (though mo • t conjecture they did eat it St • nding in Aegypt when fir •• in • tituted, though the Text doth not express it) as is proved at large by learned Francis Tremelius on Mat. c. 26.20. Gulielm. Stucki •• Antiqu. Conv. 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 Anno • ations on Exod. 12 Scaliger, De emendat. Temporum, l. 6. p. 534. Dr. Iohn Burgess his Lawfulness of Kneeling. c. 19. others who thought the Jewes, 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 publick and private Fasts, Prayers, Sacrifices, Devotions usually SATE (not Kneeled) down before the Lord and his Prophets, witnesse 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 SATE when he instructed the people; Mat. 13.1, 2 • &c. 26.55. he said, I sate daily with you teaching in the Temple: yea he SITS now at his Fathers own right hand in heauen, 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 SATE 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 daies, 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 daies as these, of which we find one onely President in Scripture, Ezra 9.5. and that after long sitting down astonied, 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 Baptizing.

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 interpretor: 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 Iews, 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 Commentarie on Mat. 26.20. prove at large, to whom I refer the Readers for fuller satisfaction.

5ly. This truth of our Saviours and his Apostles Sitting at the Lords Supper,See Thomas Beacon his Catechisme, f. 484, 4 • 1. That Christ administred and his Disciples received the Lords 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, Alexander Alensis. Sum. Theol. Pars 4. qu. 11. Artic. 1. Qu An Christus suum met. corpus in Caena sumpse • i •• p. 374. M • ssals, B • eviaries, Howers, and other Books of Devotion, picture our Saviour in their Masses and Festivall, De Caena Domini, sitting with his 12. Disciples round about a Table administring 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 • eviatium Romanum Antuerpiae, 1621 p 26 • . In supremae nocte caenae recumbens cum Fratribus Cibus turbae duodenae se dat suis manibus.

And some of their 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 Gods right hand in heaven.

6ly. All foreign See A • etius, Beza, Beacon, Brentius, Calvin, Cartwright, Chemnitius, Gual-Deodat, Maior, Os • ander, Scultetus, Tos • anus, Zuinglius, May • rus, Marlorat. piscator, Walaeus, Danaeus Protestant Divines and Commentators I have seen on the Evangelists, joyntly grant and assert, that Chist instituted, and his Apostles received the Lords 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, Catechism, f. 48 • . Thomas Beacon, in their Workes, printed cum Privilegio long before Mr. Cartwright and others raised this Cont • ove • sie; and Mr. Hooker, Bp. Morton Dr. Iohn burges, with others who have writ in defence of kneeling at the Sacrament, acknowledge it for a truth. Whence In his works, London 1622 p. • 98. Dr. Boyes a Dean of Canterbury in his Pestil on St. Stephens day, thus argues for the change of this posture used by Christ & his Apostles. Concerni • g 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 Chirsts was in the 1 Cor. • 1.23. night; to change the place, whereas Christ ordained it in a 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 Doctors 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 Iust 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 Consci • nce may infallibly build thereupon, that either Christ or his Apostles Sate in the Eucharistical Supper: and at a Great Doctors 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. Boyes 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 Panygerick 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 Gestu • es 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, thorow the doctrin of the Papists, although of it self 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 commandement streightwaies, that all the People should with all Reverence Kn • el 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 SAUIOUR. 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 commandement 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 Sathan 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 Publick 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 Sate 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. Iohn 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 Iews at the eating of the Lords Passover, signified, that there was yet to come another Doctrine then the Law of Moses, even the preaching of the glorious Gospel of our Lord and Saviour Christ Iesus; 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 signifie, preach and declare unto us, that we are come to our journies 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, shew 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 antient Lea • ned 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 comming 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 shewed 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 • everence, 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 then 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 Iohn 〈…〉 Payb • dy and others) reason for the Churches changing Christs, his Apostles, and the Primitive Churches Sitting at the Lords Supper, into Kneeling; Because there is giving of th • nks in the Lords Supper, (which is there • ore stiled the Eucharist,) which is a part of Prayer; and in Prayer no g • stur • 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 ought 1 T • m. 4.5. to pray▪ and give thanks to God, before and after meat, and blesse their meat, as our Saviour did the Mat 26.26. 1 Cor. 11 24. Rom 14.20. Luke 22.19. c. 24 • 0. Sacramental bread and wine, in imitation of the Custom of the Iews 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 Iudaei Christiani, & aliae • entes olim usae sunt & h • die • tuntur, p. 27 • , &c. 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 sate with his Apostles at the Table, both when he blessed and distributed the Elements, as the premises evidence: Yea when he solemnly bless • d 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 Iohn 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 Dr. Boyes his Postills, 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 enjoyn 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 publick 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. Ier. 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 mercifull to me a sinner, Luke 18.11, 13. yea Christs Disciples likewise stood when they prayed, and used the Lords Prayer, Nota. and that by Christs approbation, if not expresse precept, Mark 11.25. When ye See Walaeus on this Text. stand praying, forgive, &c. 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 Christs 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 Non-obstante to Christ and his Apostles? To controul and censure their practise, gesture, instead of imitating them? To 1 Pet. 5 3. Lord it over Gods people and inheritance, and deprive them of that Christian Liberty which Christ himself hath purchased for them? 4ly. There is not one precept nor president in the Bible for Kneeling at the Lords Supper, but many direct Texts and Presidents that Christ and his Apostles received it sitting, whose examples we ought to imitate, rather then any Doctors Phantasmes. No precept in the Old Testament or New, and very few presidents in either for Kneeling in Prayer, especially in publick Prayer: There are many Presidents for sitting and standing both in publick 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 dayes throughout the year, and from Easter till Whitsontide, constantly prayed standing, not kneeling, in honour and memory of Christs Resurrection, without bowing at his name Iesus, or kneeling at the Lords Supper, for ought appears by any Council, Father, or Ecclesiastical History; the places of De Spirita Sanct • l. 3. c 12. Per scabellum te • ra intelligit • r, per terram autem caro Ch • isti, quam 〈◊〉 • uoque in myste ••• s ADORAMVS, et quam Ap • st • li in D • mino Iesu ad • rarunt. St Ambrose, and 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 • ish • p 〈◊〉 Reply to Ha • d • ng 8 〈…〉 Sacrament (grounded upon a mistranslation and mistake of Psal. 99.5. Adore and worship his Foot-stool, instead of at his Foot-stool, 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 lesse the Monkish story of the Macedonian woman, recorded by 〈◊〉 l. 13. c. 7. Nicephorus, Hist. Eccl. l. 8. c. 5. Sozomen ▪ and the 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. Chrysostome, 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 Dr. Burges, his Lawfulnes 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 Christs institution of the Lords Supper, till above 1460. years after his Ascention: Not any one Rubrick in all the Liturgies, Writings of the Fathers, or Missals, Breviaries, Offices, Pontificals, Ceremonials of the Church of Rome it self, that I could either find, upon my best search, or any other yet produce, enjoyning Communicants to kneel in the Act of Receiving.

This truth is acknowledged, and thus proved at large by our learned Dr. Iohn 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 Dr Burges his Answer rejoyned 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 shews when the Priest or People must bow or kneel for adoration of the Crucifix, Altar or Sacrament. 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 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 Missale Rom. in the Rubrick 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. 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 Adora • ion, or when the Host is carried to any sick •• rson, or in Procession. And this is that Adoration which was first brought in by In De • ret. Greg. I •• . 41. Pope Honorius the Third, and not any Kneeling or Ado • ation in the Act of Receiving. T • ue it is that the Receivers of the Host from • he hand of the Priest do Kneel, not • or Adora • ion, but of an antient Custom, (since tran • ubstantiation) not by Order or Institution. Onely in some places and occasi • ns they do it, but then not for Adoration, but either for reverence of the Lib C • remon. 2 p 181 Pope (as when he administreth to the Sub-deacon, as they do also take hallowed Candle • at his hand Kneeling, 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 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 Superstit •• n begets another. Priest, holding a clean napkin betwixt him and the receiv • r, and putting it under the Communicants chin, for fear of shedding. The Communicant hims • l • is forbidden to prostrate (id est, to bow his Body) himself (which in the Act of Adoration, all but the Priest which celebrates ar • th • rein command • d to do) or to kiss • the ground, or Priests f • et. But See Super • r • da in 〈◊〉 ap •• flex •• gen • b •• tot • al • o • orp • r • erecto • e disponent▪ &c. 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 r • verence he is to rec • ive the Sacrament. This KNEELING of the Communicant is not for adoration of the S • cram • nt, no more than the KNEELING of those which stand side-wayes 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 stent 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 〈 in non-Latin alphabet 〉 , to worship or fall down, requireth position of the whole body lower than that which is worshipped. 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 falsly believed and talked of by many. Thus this learned Doctor, positively (and I conceive most truly) concludes in a Book d • dicated by him to King Charles the first, An. 1631. And he asserts the like almost in the same words, in his T • eatise o • The lawfullness 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 KNEEL • NG before and to the Host to have come in by Antichrist, when midnight was upon the face of the world, and Antichrist in his hight. 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 Monst • r of Transubstantiation, only by misinterpretation of it, by such as sought out all means, and laid hold on any colorable 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 Advocates, to be introduced only by Custom, Vsage, 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 Repl • to H • rding, 8 A • t • cle of Ad • ra ••• on p. 381. &c. Dr. Iohn Burges his Lawfulness of Kneeling in the Act of Receiving, p. 65, 66. Bp. Iewel, and others affi • m) without any Canon imposing it on the people. The first Rubrick that ever I met with (except that of the Missal for the Friers 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 PEO • LE IN THEIR HANDS, KNEELING: Which Rubrick, 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 lesse 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 enjoyned by the Statute of 1 E. 6. c. 1. Not without a Lawfull Cause (to wit, for the scandalous crimes conteined in the Rubrick 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, CUSTOME OR ORDINANCE TO THE CONTRARY NOTWITHSTANDING: Onely it directs the Minister, to deliver it to the People in their hands KNEELING; and withall makes an Apology in another Rubrick in both King Edwards Books, to clear the use of kneeling from any Superstition or intention of Adoration of Christs 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 Lords Supper, compiled in the year of our Lord 1533. (printed at the end of Mr. William Tyndal, our famous learned Martyr his Workes, p. 476, 477.) desired, That Christian Princes would command and establish a Forme of Administring 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 Iohn Burges in his learned Treatises purposely written in his Defence of the Lawfullnesse 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 lawfull and holy as kneeling, putting no necessity or worship of God in any of these arbitrary Ceremonies. The lawfullnesse 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 pell-mell 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 apparell, had reason enough to forbear this gesture in their Churches, and to disswade it as a thing which had been and therefore might be dangerous. And there • ore Beza doth no where condemn the use of it, as in it self unlawfull, but only defendeth the Churches, which in respect of the perill 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 it self, (used with caution given in our fourth Observation;) But for the rooting of bread-worship out of mens minds, it is better that Ceremony in most places were abolished, in receiving of the signs themselves. May sufficiently perswade 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 her self prescribes it not by any Canon or Rubrick 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, sawcinesse, boldnesse, for those who confesse themselvesMat 15.27. The Prayer at the Communion. unworthy to gather the crums under Christs Table, at his Supper, to presume 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 it self; 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 crums under this his Table like Mat. 15.26, 27. Mar. 7.2 • , 28. Dogges, or as the Iudges 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, Col. 2.18. voluntary sinfull Humility, or slighting, undervaluing of Christs love and grace, for any invited Gue • ts like Dogges and Slaves to lye 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 enjoyns them. 2ly. That if it were no ill manners, presumption, or irreverence for the 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. Iohn 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 Iohn 12.23, ch. 21.20. St. Iohn, to lean on his breast and bosome 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 Christs Incarnation; then doubtlesse it can be no contempt, misdemeanor, irreverence, unmannerlinesse 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 inferiour quality, were invited to sit down and eat at the Kings, Princes, Lord Keepers, Lord Mayors, or any other Great Mans 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 unworthinesse, to kneel down only before, or lye prostrate under their Tables, but not to sit down at them, and eat together with them, when commanded, as Gulielmus Stuckius, Antiq. Convivalium, l. 2. c. 34▪ all antiently, 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 Ephes. 5.30. 1 Cor. 12.27. Members of his body, of his bone, and of his flesh, Iohn 17▪ 2 • .22, 23. 1 Iohn 5.20. one in and with him, his own Hebr. • : 11 • Brethren, Iohn 15.14, 15. Friends, yea Iohn 1.22. Rom. 8.14, 19. 1 Iohn 3.1, 2. ch. 5.2. Sons and Children of God his Father; but also Rom. 8.16, 17. Gal. 3.26, 29. Iam. 2, 5. Heirs and joynt Heirs with Christ of the Kingdom of God; yea Rev. 1.6 ch. • 0.6. 1 Pet. 2. • . Kings and Priests unto God his Father; and promised 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 Ephes. 2.5, 6. Heavenly places, together with him, not pick up crums under his Table, or kneel, or lye prostrate at a distance from it. All which con • idered, may satisfie the Objectors, at leastwise so far, as to disswade them from censuring their fellow Communicants who receive sitting, as irreverent, proud, prophane, und • vou • , irr • ligious, 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 practise.

If any yet further object, (as Bish • p And • ews P • ybody, and others they do) That in the Lords 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 Lords Supper is not a Pardon under Seal, 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 Christs death and passion for our sins, and to shew forth his death till he come, Luke 22.19. 1 Cor. 11.24 25, 26. 3ly. It is received, only as spirituall meat and drink, to feed and nourish our souls unto everlasting life; to 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 kn • el; not as a Pardon, wch. 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 Gods 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 Christs 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 Fathers 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. Iohn 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 mouthes 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 Clergy-men, (who usually monopoli • e both the Title and Power of the Artic. 20. Acts 20.2 • . CHVRCH, though never so stiled 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 lawfull Authority in the Church so to do; (the See here p 68, 69, &c. 79, 80. only Plea for changing sitting into kneeling, in the act of its receiving) by this one president 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 Church-men in that Council, Anno 1414. Of the growth of Heresie and Schism in some parts of the world, by administring the Lords Supper to Lay-men in both kinds, and likewise after Supper, or else not Fasting, by some Priests, according to Christs own Primitive Institution, and the Apostles practise, who pertinacio • sly affirmed that they ought to do thus, against the laudable Custom of the Church, reasonably introduced. Hereupon this sacred Council (as they stile themselves) lawfully ass • m • led in the Holy Ghost, endeavouring to provide for the safety of the faithfull against this Heresie, 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 • . 〈◊〉 q • oted • n 〈◊〉 Ma • gin. Ch • is • us post Coenam instituerit, &c. That although Christ instituted after Supper, and administred 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, (unlesse in case of Infirmity, or other Necessity, granted or admitted by the Law, or the Church.) And likewise, licet in Primitiva Ecclesia, &c. Although in the Primitive Church this Sacrament was received by the faithfull under both species. Tamen, &c. Yet notwi • hstanding to avoid some Perils and Scandals, this •• stom was introduced afterwards, that it should be received by those who consecrated, under both spec • es, and by Laymen, only under the species of Bread: Since it is most firmly believed, and in no wise to be doubted, That the intire 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 lawfull for any to reject or change at pleasure without Authority of • he Ch • rch. Wherefore to say, that it is Sacrilegious, or unlawfull to observe this Custom or Law, ought to be reputed erroneous; & pertinaciter asserentes oppositum praemiss • rum, &c. and those who peremptorily assert the co • trary, are to be banished, and grievously punished as Hereticks, by • he Diocesans of the places or their O •• icials, or by the Inquisitors of Heretical pravi • y in Kingdoms and Provinces, in which any thing shall peradventure be attempted or presumed against this Decree, according to the Canons and lawfull Statutes wholso • ly invented in favour of the Catholick Faith, against Hereticks.

Also this Holy Synod decreeth and declareth upon this matter, that processe 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 Excomm • nication, 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 bosome of the Church, wholsome Pennance being injoyned to them according to the measure of the • ffence. 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 ayde likewise of the Secular Arme 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 practise 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, justifie, 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) conteined and received under each species of Bread and Wine. 2ly. It sets up, justifies, decrees a direct contrary custome 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 a • dacious, blasphemous, peremptory NON OBSTANTE to Christ himself, the Apostles and primitive Churches Practise and In • titution. 3ly. It prohibites 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 Cu • tomes and Antichristian Innovations, Errors. 4ly. They excommunicate, banish, punish all those as HERETICKS, 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 Apo •• les and the Primitive Church, or oppose or submit not to their Innovations, Inversions, and subversions of them. 5ly. If the terror of those Ce • sures prevail to force conformity to their Innovations in any former Non-conformist, whether Priest or • ayman, he must not be received into the bosome of • he Chu • ch, without publick penitence, and Pennance proportinable to his offence.

What effusion of Christian blood, Martyrdomes, Wars, Schismes, 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 in • pire, direct our Religious indulgent Sover • ign Lord the King, his Parliament, Council, Bishops, Ministers with the Spi • it of Wisdome, Clemency, Moderation, and Christian compassion towa • ds the • ender scrupulo • s consciences of many thousand Ministers, and truly loyal, d • tifull pious Subject • , in this particular, that the Alteration of receiving the Lords Supper from its primitive, antient, usual gesture of sitting, practised by Christ, his Apostles, the primitive Church & Ch • istians for many hundred years to Kneeling, only by late Custome since Transubstantiation, and Adoration introduced by the Church of Rome, for the premised ends; the total abandoning of Sitting, and enjoyning the sole use o • Kneeling to all Ministers and Communicants whatsoever; the suspending pious Ministers from their Ministry, Benefices, & inflicting • cclesiastical Censures on them as Non-conformists, Schismaticks, for not Kneeling, or delivering the Lords Supper to their People sitting; or writing, preaching in defence of this Ge • ture; practised heretofore; the dep • iving 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 publick contempt, as of late when they were all enjoyned to receive the Lords Supper together; and that against the expresse words of his Majesties 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 denyed 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 seve • ity towards them and others, by over-rigid imperiou • Pr • lates, P • iest • and • lergy-men when the Parliament is not Sitting, Ecclesiastical Cou • ts and new Liturgies confirmed▪ resto • ed to their pristine Vigor;) and that barely upon p • etext, that the Custome of Kneeling was long b •• ore r • as • nably 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 Doct • ine too by degrees, and engender N • w Schismes, • ont • ntions, Disturbances, Excommunications, Pr • secutio • s, Pers • cutions of c • nscientious godly Ministers and L • yick • , to the great interruption of our Churches and Kingdomes peace, the total frustration of his Majesties most Gracious Declarations and Intentions towards all hi • loving Subjects to their general discontent. The prevention wherof, out of mere duty, loyalty, service to his Majesty, & unfeigned desire of our Churches future Unity, Prosperity, by just Dispensations & Indulgencies to all his Majesties consciencious 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 over-rigid Censure upon Kneeling as Altare Damascenum, and others. utterly unlawfull 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 Sit • ing, Kneeling and Bowing at the Name of Iesus) 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 it self, and throughout the World in a like case, Ro 14 3, &c. Let not him that eateth (the Lords 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 mans 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 Iudgement seat of Christ Let us not therefore judge (or censure) one another (in these See Augusti • . ad Simplicianum, l. 2. qu. 4. Dr. Iohn 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. indiff • rent Gestures) any more, but judge this rather, that no man put a stumbling block, or an occasion to fall in his Brothers way. Let us therefore follow a • ter things that make for P • ace and things whereby we may edifie (not crucifie, 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 off • nd • d, 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 concern • ng Bowing AT and TO the Name of Iesus, 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 onely couched, but clea •• y • xpr • ssed in them.

His first Error is this, That the name Iesus is the name above every name intended in this Text, which Fathers and modern Exp • sitors gainsay.

His Second, That the name Iesus is above all names whatsoever, yea, above the name of God

His Third, That this name Iesus is one of Gods own names, and the chiefest name of God.

His Fourth, That this Text enjoynes men to bow TO (not in or at) this very name Iesus, 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 mans conscience, that they ought to bow to the name of Iesus when rehearsed in the Church.

His Seventh, That there is no Writer of the Antients on this place (except Origen) but litterally understands it, and likes well we should actually perform this duty of bowing to the name of Iesus when pronounced.

His Eighth, That Ambrose, Hierome, Cyril, and Theodoret (in their Quotations in his Margent) 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 Iesus, 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 annoynted.

His Twelfth, That Iesus is the chief name of God, and so by consequence, that Iesus could not be annoynted, for therein consists the force of this Reason.

His Thirteenth, That the name Christ was communicated by God to others, but the name Iesus, 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 Iesus, because the end is better than the meanes, and he was annoynted that he might be a Saviour.

His Sixteenth, That we must bow to the name of Iesus with reference to the sence, That is, with • eference to the Person of Iesus, 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 enjoyned 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 confesse that Iesus CHRIST is LORD to (or in) the glory of GOD THE FATHER, intimate. Witnesse 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, quàm 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, &c. 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, &c.

St. Hilarie, 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, &c. 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 solam appellation • m • 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, &c. 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, &c. With whom Iohannes 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, &c. 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? &c. 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, &c. 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 Iesu 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, &c. 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 DEVS, admit it for truth. And that it is so, seems past all controversie, 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 confesse 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 IESVS, as all these define against Bishop Andrews, how is his bowing to the name Iesus only, not to his name God, a duty of this Text? and his that all Antients thus interpret it, true?

Other Fathers and Authors interpret this name above all names, to be the naturall only begotten Son of God, agreeing in substance with the former. Thus Hierom, Theodoret, Sedulius, Remigius, Beda, Haymo, Theophilact, Anselme, 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 Iesus, only by way of Analogie, 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 confesse that Iesus CHRIST is Lord, &c. 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, &c. Not, In n • mine, or Ad nomen Iesu.

Others interpret this name to be LORD (the usual name of God) of which at large before, Section 1.

For the Third, That Iesus is the name of God, and the chiefest name of God. I answer, That though God the Father, and the Trinity in unity be stiled 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 formed, &c V. 12. Therfore • e are my Witn • sses that I am GOD • recede and foll • w, 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. Jude 25. To the only wise God OUR SAVIOUR, be Glory and M • j • sty, Domini • n and Power, now and ever Amen. Yet we • ead not in all the Scriptu • e that God the Father was ever called Iesus, nor yet that the Trinity in unity, or Deity it self is stiled by this Name. Now Iesus 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 Christs incarnation and Nativity; Iesus was imposed on him after his Incarnation, Mathew 1.21, 24. Luke • .31. c. 2 21. 2ly. One of them is a Title of Office or Honour, accruing from some gracious del • ve • ance, the other a proper personal Name imposed on our Saviour at his Circumcision (as our Names in Baptisme a • e) to distinguish him from other men • 3ly. They differ in Ph • ases and Words, Iesus & Soter; Iesus & S • rvator; I • sus and Saviour. The words are different, and diff •• ently used in all Lang • ages; and that they vary from each other, the very usual phrases in Scripture (Iesus 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 Iesus, &c. coupled o • t together) testifie; For if they were Synonimaes it would be a kind of Tautology. And if they are both one and the same, then 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, &c. in this Text, and one of Alcuinus contra Felicem Vrgel. l. 2. GODS own NAMES. And if Saviour be the Name, then all must cap and bow to it as well as to the name Iesus; and that, when it is spoken or intended of God in the Trinity, or of God the Father as well of Iesus his only Son, which none now practise, neither doth the Bishop here urge them to it.

Again, as Iesus 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 Expo • it. &c. in Mat. c. 1 • Tom. 5. • p. 1. Beda, Anselme, Divinis Officiis, c. 4. n. col • 1147. Alcuinus, Aquinas, and others conclude; Iesus 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 enjoynes men to bow not barely in or at, but TO the very name of Iesus, and to this name only. It is certainly a grosse Mistake; for first the words are, 〈 in non-Latin alphabet 〉 , In nomine, not Ad nomen; In the name, not At or To to the name, as the Here p. 2, 3, 4. antient English Translation • 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 Iames, and King Charles, (till altered of late by Doctor Cosens) in the Epistle on Palm Sunday, Bishop Alley, the Bishops Bible, Dr. Fulk, Mr. Cartwright, Bishop Iewell, and all our antient English Writers who cite it, read it. Now • o bow in the name, and to bow to the name of Iesus, 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, &c. which we See Dr • Fulk, Mr. Ca • tw • ight, Dr. Willet, Bp. Iewel Bp Morton and others. all cond • mn 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 Iesus 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, joyning 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, &c. Ar • obius, Comment. in Psal. 88. • hu • , Ego Primogenitum ponam eum, ut in nomine ejus omne genu fl • ctatur, &c. 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 eve • y 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. expresly do, Every Knee shall bow TO ME, &c.

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 shew by our reverence and respect unto it, how much we est • em him, &c. As it abstracts and severs Christs Person from his Name, and contradicts Mat. 28.20. And • o I AM WITH YOU ALWAIES 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 Iesus See Sect. 3. carved, written, painted, or printed in a Book, Wall, Frontispiece of a Iesuites 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. &c. 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, • . paralel 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 Iesus wa • then neither holy nor reverend, because then 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, chi • f Shepheard of the sheep, God, &c. as well as this, he hath not carried them, or any of them quite away to Heaven with him, and left Iesus 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 Iesus 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 mans conscience, that he ought to bow to the name of Iesus, 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, antient Expositors, or modern Protestant Commentators on this Text heretofore, nor any forein 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 Iesus only, which the Bishop only contends for, is a duty of this Text; there being nothing either in the sence, 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 Antients on this place (except Origen) but doth litterally understand it, and likes well, that we should actually perform this Bowing now contested for. If we take it absolutely in it self, it is a most apparent untruth, since not one of the antient 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 Antients, on this place, that I can find, &c.) We must either conclude, That the Bishop, though very learned, never sought after any Antient • 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 Antients he mentions, in the places barely quoted in his Margent, 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 Iesu omne genu curvetur, Coelestium, Terrestrium, & Infernorum, & omnium lingu • confit • atur, quoniam Dominu • Iesus, 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 Gods favour by bending the knee to him, (not Iesus) in the affection of humility, by Humble Prayer in the name of Christ, and diligent service and obedience, makes nothing at all for genu-flections, or bowings to, or at every recital of the name Iesus, (not here mentioned by Ambrose) much lesse 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.