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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	answer_v	speak_v	word_n	2,632	5	4.2165	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10179	Certaine quæres propounded to the bowers at the name of Iesvs and to the patrons thereof. Wherein the authorities, and reasons alleadged by Bishop Andrewes and his followers, in defence of this ceremony, are briefly examined and refuted; the mistranslation of Phil. 2.10.11. cleared, and that tet, with others acquitted both from commanding or authorizing this novell ceremony, here gived to be unlawfull in sundry respects.	Prynne, William, 1600-1669.	1636 (1636)	STC 20456; ESTC S103164	42,726	52

ever the Bishop objects against it Whether Calvin Marlorat Bishop Alley Doctor Whitaker Bishop Babington Doctor Fulk Doctor Willet Doctor Ayry and other domestick Divines in their authorized workes resolved not in expresse termes that the bowing at the name of Iesus in time of Divine service and sermons is not a dutie either warranted by grounded on or commanded in this Text That the Sorbon Sophisters Papists Iesuites are more then ridiculous and absurd who will inferre and prove this Ceremony from it That it is an absurd and idle consequent and nonsequitur not deducible from it the name Iesus being neither the name nor this kinde of bowinge the bowing intended in the Text That those who used this Ceremony make the name of Iesus a kinde of magicall word which hath all its efficacy included in the sounde if so as they all doe then how absurd ridiculous superstitious and magicall are those who deduce such consequences from the Text now Whether this Ceremony of bowinge at the name Iesus in time of divine Service or Sermons be enjoined or prescribed in the Booke of common Prayer and administration of the Sacraments other Rites and Ceremonies of the Church of England if not which is most certaine whether those Bishops and Ministers who use or presse this Ceremony upon others or preach in defence of it or any others not prescribed in that Booke contrary to the expresse statute of 1. Eliz. c. 2. which enacts that no Person Vicar Minister or Curate shall use and no other person or persons enforce or perswade any of them to use any other Rite or Ceremonie in saying of Mattens Evensonge or administringe the Sacraments then such as are prescribed in the Booke of common Prayer before which this Act is printed under paine of imprisonment and o●her forfeitures have not thereby incurred the severall penalties mentioned in that Statute And whether they are not more conformable to the Lawes and established doctrine and discipline of the Church of England who refuse to use this Ceremony then all or any of those who thus enforce or practise it contrary to the provision of Statute which inhibits it the Booke of common Prayer wherein all the ceremonies by Law and Parliament established in the Church of England are comprised so farre forth as concernes Divine Service Sacraments and Preachinge together with our Homilies and Articles of Religion not so much as mentioninge or requiringe it and so in truth exploding it by their silence Obj. If any object that the 18. Canon enjoynes it therefore it must be used Answ. I answere first that the Canon speakes not one word of bowinge or cappinge at the name Jesus but only saith That when in time of Divine Service the Lord Iesus not the name Iesus which is not the Lord Iesus shall be mentioned Due and Lowly reverence not putting off the cap since this Canon enjoynes all to si●t uncovered in the Church sh●ll be ●one by all persons present as h●th bene accustomed c. The Canon therefore speaking only of the Lord Iesus not of the name Iesus and of due reverence that is such as God requires in his Word not of bowing the knee or vaylinge the Bonnet which God no where prescribes or requires as due to Christ makes nothing for this purpose 2. The Canon if it doth any thing only adviseth it by way of direction not simply commands it as necessary to be obeyed Leavinge it arbitrary to men to use or not to use it and prescribinge no penaltie to those who shall omitt it Whence Archbishop Bancrofi in his Visi●ation Articles not long af●er the Canon made doth wholy omitt the urging or inquirie after the use of this Ceremony Bishop Andrewes● being the first that ever gave it in charg in Visitation Articles at least 16. yeares after its first compiling 3. These Canons were never confirmed by Act of Parliament or consented to by the temporall Lords and Commons but by the Major parte of the Prelates and Clergy in Convocation and that with much opposition of Bish●p Rudde and others of the better though the weaker side Therefore they are no wayes obligatorie or binding in point of L●w either to the Clergy or Laity neither can they controll the Statute of 1. Eliz. c. 2. or Booke of common Prayer thereby establi●hed by prescribinge new Ceremonies in time of Divine Service and Sermons not mentioned in that Booke and Statute the Ceremonies whereof being confined and limited by Parliament can neither be altered nor multiplyed but by Parliament which hath the hole power and right of makinge Lawes and Canons to binde the Subjects as well in Ecclesiasticall and religious as temprall matters as Bishop Iewell recordes in his Defence of the Apologie of the Church of England part 6. c. 2. Divis. 1. p. 521 522. and Bishop Bilson in his true difference betweene Christian subjection and unchristian Rebellion part 3. p. 540 541 542 543. and the confirming of the Booke of common Prayer of the Order of makinge and consecrating Preists and Bishops Of the 39. Articles of Religion and all other Ecclesiasticall matters together with the very Subsedies of the Clergy by Act of Parliament witnesse As for the last clause in the Statute of 1. Eliz. c. 2. for the publishing of new Ceremonies by the Queene with the Archbishops or her Commissioners advice as it clearly shewes that Bishops have no power to make or alter Ceremonies as they dayly doe nor yet the King unlesse specially enabled and authorized by Parliament else this proviso had been idle so it is personall only to the Queen whom the Parliament knew and trusted not reaching to her heires and successors which were then unknowen and therefore purposely omitted and not named or trusted in this clause though they are since named in other clauses of this Act so that being personall only it quite expired with them and descending not to her successors can give them or the present Prelates no power to prescribe or enforce either this or other rites and Ceremonies as they doe I shall therefore conclude all with the Wordes of Doctor Willet in his Synopsis Papismi The 9. generall Controversie Error 51● The bowing at the name of Iesus as it is used in Popery to bende the knee at the sounde thereof is not commanded in this place of Phil. 2. 10 11. which shewed especially the subjection of all Creatures of Turkes Iewes Infidells yea of the Devills themselves to the power and ●udgement of Christ The kneeling at the name of Iesus is superstitiously abused in Popery for the people s●oope only at the sounde not understanding what is read and so make an Idoll of the Letters and Sillabes adoring and worshipping the very name when they heare or see it And againe in sitting and not veyling at the name of Christ Immanuell God the Father the Sonne and the Holy Ghost and bowing only at the name of Iesus as the Papists

First or Third person of the Trinity and a greate disparity made betweene them If Iewes or Infidells should come into our Churches and observe this difference and disparity would they not forthwith conclude that we had no other God but Iesus that the Father and Holy Ghost were not esteemed of us to be God Or at least made not so greate and honorable a God as the Sonne and that Christ and Iesus were not one and the same person the one being thus bowed to not the other Yes verily We reade in the Booke of Martyrs that the Bishops and Commissioners appointed by Queene Mary to dispute with Cranmer Latymer and Ridley at Oxford when ever they named or heard the name of the Pope put of their Capps thereto as men now doe at the naminge of Iesus Which these 3. godly Martyrs would by no meanes doe But when God Christ or the Queene were mentioned they used no such Reverence to their names Did not these Commissioners then in our Martyrs judgments preferre the person the name of their Lord God the Pope before the persons the names both of God himselfe of Christ of the holy Ghost at leastwise of the Queene and thereby signifie that the Pope was more honorable and far greater then the Queene or any other earthly Potentate whose name could not challenge or commande the like reverence and Cappinge from them yea doubtlesse If Three men were sittinge together and those who passe by put of their Hats to one of them not to the other two doth not this make an inequallity betweene them advancinge the one that is thus capped or bowed too above his fellowes Certainely it doth I finde in the Booke of Martyrs P. 1699. That when Archbishop Cranmer was convented before the Popes Queenes Commissionors in S. Maries Church in Oxford he putting of his Cap and humblie bowing his knee to the ground made reverence to the Queenes Proctors and Commissioners who represented her person but beholding Bishop Brookes in the face who was the Popes Delegate and represented his person he put on his Cap againe making no manner of token of obedience towards him at all Whereat the Bishop being offended saith unto him that it might become him right well weiginge the honor veneration and authority he did represent to doe his dutie unto him Whereunto Doctor Cranmer answered that he hath once taken a solemne Oath never to consent to the admitting of the Bishop of Romes authority into this Realme of England againe and that he had done it advisedly and therefore would commit nothing either by signe or token which might winne his consent to the receivinge of the same and that he did it not for any contempt to the Bishops person which he could have bene content to have honored as well as any of the other If his Commission had come from as good an authority as theirs This answered he modestly wisely and patiently with his Cap on his head not once bowinge or makinge any Reverence to him that reverence to him that represented the Popes person which was wonderously of the people marked If this Archbishops puttinge off his Cap and bowinge his knee to the one and not to the other to the Queenes commissioners only not the Popes Did here in his owne the Commissioner and all the peoples judgment make a great disparity betweene the power and Iurisdiction of the one and other and preferre the one of them before the other Must not doth not the bowinge and cappinge at the name only of Iesus not of God the Father and God the holy Ghost uttered alltogether or severally doe the like noe doubt it doth Bishop Andrewes and other of our bowers at the name of Iesus teach us in expresse termes that the name Iesus is in this more honorable then all other Titles of Christ and exalted ahove them all because men must only bow their knees and vayle their Cappes to it but not to any other of his Titles If therefore their bowinge at the name of Iesus makes a disparity betweene it and all other names of his preferring it far aboue them all Must it not likewise make an inequallity and disparity betweene the names and persons of the Trinity too by the selfesame Person and advaunce Iesus above the Father and the holy Ghost at whose names they never bow or stir their Capps Wherefore this bowinge to at and Cappinge at the name Iesus only must needs make and imply an inequallity betweene the 3. Persons of the Trinity As M. Cartwright largely proveth in his Answere to the Rhemis●s Annotations on Phil. 2.9 10.11 Therefore it is neither to be practised nor endured among Christians who beleeve the pari●ie and equallitie of the Trinitie both in Essence internall and externall honor adoration and veneration to Whether if Bishop Andrewes Doctrine warranted by no Scripture be true in this particular that we must bow at the name of Iesus not of Christ because the end is better then the meanes and the end for which Christ was annointed better then his unction itselfe it will not hence followe that the humanity of Christ being annointed by his Divinity and the Holy Ghost And the Salvation of us men the end for which Christ was annointed are much better then his Divinity and the Holy Ghost himselfe the ointment and meanes annointing his Humanity and enabling him to be a Saviour And whether the playne meaninge of his Proposition be not this in substance that the Humanity of Christ is better then his Divinity or the Holy Ghosts Deitie and the Salvation of man the end better then the Deitie and Humanitie of Christ the meanes of mans salvation which is no lesse then Blasphemy to affirme What Father or ancient Writer for aboue 1250. yeares after Christ commenting on this Text makes Iesus the name aboue every name principally meant and intended in this Text and not rather the names God and Lord Or that makes this Ceremony of bowing or cappinge at every naminge of Iesus in time of divine Service or Sermons in the Church the bowinge spoken of in this Text and what are their words to this purpose Or whether it be not an undoubted truth that no Father or Writer for 1200. yeares after Christ and more made any such interpretation of these words or mention of any such Ceremony used in the Church which certainly used it not till above 1150 yeares after Christ and so deemed it not a duty of the Text or necessary Ceremony What Father Ecclesiasticall Historian or Writer for 1500. yeares after Christ relates that this Ceremony was taken up by the Christians in the primitive Church to justifie to testifie the eternall Deitie of Christ against the Arrians and other Hereticks who denied it whether this ground of the originall use of this Ceremony be not a meere groundlesse forgery and fancye of some late Writers voyde of all prooffe authority and not warranted by any

doe Protestants have only taken away the supersticious abuse of the name Iesus Due reverence may be used to our Saviour without any such Ceremonie of capping and kneeling Therefore the 18. Canon which requires only due reverence to be given fullfilled without it too Neither doe we binde any of necessity to use this reverence to the name of Iesus as the Papists doe and our Bishops now also doe as well as they which thinke that Christ cannot otherwise be honoured Neither doe we judge or condemne those that doe use it being free from superstition and grounded in knowledge and carefull not to give offence for supersticious and offensive ignorance is not in any case to be defended Finally this outward reverence to the name of Iesus was first taken up among Christians because as some affirme though without grounde or warrant of all other names it was most derided and scorned of the Pagans and Iewes and therefore they did the more honour it But now there is greater danger of Popish superstition in abusing holy things then of profane Paganisme in utterly contemninge them and therefore there is not such necessary and just occasion of usinge this externall ges̄ture now as was in former times it was not used of necessity then much lesse now Our Prelates therefore should not soe enforce it both upon Ministers and people as they doe nor yet suspend silence imprison those Ministers excommunicate and vexe those people who out of judgement and conscience refuse to use it it being never given in charge or urged upon men in any Visitation Articles till Bishop Andrewes the first Protestant Divine who ever presumed to make it a duty of the Text contray to the Tenent of all Antiquity nor people presented molested or Ministers silenced suspended censured yea fined and imprisoned for not using it or preaching against it as no duty of the Text till this last worst age of ours for ought appeares by any histories Writers or records and that against all Law all reason religion the Statute of Magna Charta c. 29. the Petition of Right with other Lawes enacted for the peoples liberties which cannot be taken from them but by Parliament which never yet prescribed this strang genuflection to them Psal. 119.128 I esteeme all thy precepts concerning all things to be right and I hate every false way AN APPENDIX CHristian Reader I shall for thy better satisfaction concerning the bowing of the naminge of Iesus and clearing it to be no dutie of the Text recite the opinions of 6. our learned Writers concerning this very Point registred in their authorized Workes I shall begin with that famous learned divine William Alley Bishop of Exeter Divinity Lecturer at Pauls in the first yeare of Queene Elizabeth In his Poore Mans Library Tom. 2. Miscellanea Praelectionis 3. 5. London Cum gratia privilegio Regiae Majestatis 1571. fol. 42 43 88 103 104. God the Father gave unto Christ sayeth hee not only the glory of his body but also the glory of his name As it is written by Paul Phil. 2 9 10. Hee gave him a name which is above all names that In so hee ●wice renders it the name of Iesus every knee should bow both of things in heaven of things in earth and of things under the earth These wordes writes hee answering the Papists objecting it for proofe of their Maginarie Purgatorie are not to be understood of the worshipping of God for this worship standeth not in this that the knee should be bowed but doth especially require the spirituall effects and motions of the minde Paul there speaketh of the great authority and power which is committed and given to Christ by which power every creature of Heaven Earth and Hell is made subject unto him even the Divell himselfe with all the wicked and damned Spirits will they nill they are all under his feete and the words which goe before shew this sufficiently for it is said God gave him a name that is above all names that all knees should bow in that name which words if yee will apply unto the divine worship as though they which worship God be in Purgatory Then must you grant also that the Divells and all the damned Spirits doe worship Christ. Nomen Name in this is taken for dignity and honour and so it is used allmost in all tongues especially in the Scriptures it is a familiar speach Paul therefore by this word Name signifieth high and great power to be given to Christ and Christ to be sett in cheifest 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 doe co-actly restrai●e this Sentence of Paul to the two Syllables of this name Iesus Paul speaketh of the whole Majesty of Christ. For they which doe consider and have no further respect but only to the two syllables of the name doe like as one would discusse and finde out by this word Alexander the great prowesse of the name which Alexander gatt him But I pray you 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 so●nd all the power included But Paul speaketh heer of the honour which is to be given to the Sonne of God and to his Majesty and not to the Syllables either sounded or written And in this behalfe how much I pray you did the pelting Pardoners deceive the people in selling this name in goulden or painted Papers as though they might obtaine either remission of Sins or else the favour of God thereby Thus much Bishop Alley Reverend Doctor Gervace Babington Bishop of Worcester in his exposition of the Catholike Faith in his Workes London 1622 Pag. 195 196 197. D●termines also thus of this Text and Ceremonie The Papists sayes hee strangely descant of this holy name Iesus but whether such stuffe be worth the touch I referre it to you Surely to rake up this channell were to stirre up a great deale of foule matter For in truth the follies of their Writers he●ein are most monstrous But sayd I follies I might say more and say but right Then hee relates their descants on this name and the strange Misteries they have found in it to make it venerable and worthie cap and knee After which he sayth I thinke the place to the Philippians c. 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 to the truth otherwise the place to the Philippians would not be mistaken But looke wee a little at the same and marke from whence the Apostle tooke it and compare spirituall things with spirituall things The

place is borrowed from the Prophet Isay and therefore by conference evident that the word name signifieth power glory honour and authority above all powers glories honours and authorities and bowing the knee signifieth s●bjection submission and obedience of all creatures to his beck rule and governement For what materiall knees have things in heaven hell c. This knew the ancient Father S. Origen and therefore writing upon the 14. to the Romans where these words be againe hee saith Non est carnaliter hoc accipiendum quasi caelestia ut Sol Luna Angeli genua aut linguas habeant sed genuflectere signi●icat cuncta subjecta esse cultu● Dei obedire These words are not to be taken carnally as though things in heaven as the Sunn Moone Angells had knees or tongues but to bow the knee signifieth that all things should be subject and obedient to the Service of God This knew S. Ierome also and therefore he saith Non at 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 of the minde as David saith my Soule cleaveth to the earth or dust noting his inward humiliation not a reall and outward matter For shall wee thinke saith hee that either heavenly things or all earthly things have knees No I say againe but by this phrase of speach is meant subjection whereof bowinge of the knees is a signe As when he saith I have left mee 7000. men which have not bowed the knee to Baal That is which have not bine subject to that Idoll Fornicator libidini genu flectit c. The Fornicatour is said to bow his knee to Lust the covetous man to his riches or desire the proud man to his pride c. because they are subject to these things Et toties Diabolo ●lectimus quoties p●ccamus And so oft wee bow to the Divell as wee commit sin sayes this good Father The like in effect have Theophilact Beda Ambrose the Glosse and some of their owne Papists Imperio ejus subjiciantur Angeli homine● Daemones To his rule and governement shall be subject Angells in heaven Men or Earth and Divels 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 Philippians and for declaration of this popish ignorance and errour Great is the j●dgement certainely when men haue eyes and see not ear●s and yet heare not hearts and yet understand not and God in mercy avert it from his people more and more After which hee thus proceeds This Title of Christ is given to our Saviour to distinguish him from others that were called Iesus as well as hee who were many the name in those places and times being usuall as Iesus the Sonne of Nun Iesus the Son of Iehozadeck Iesus the Son of Syrack Iesus Iustus Coll. 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 one Iesus and all those And by the way if I should touch it againe 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 above all names which so many had as well as hee if you respect the literall name Therefore needs by name must be meant some other thing as you heard before even power authority rule and governement which is in Christ above all others Secondly this title ●heweth his office● for it signifieth annointed And this againe shewed the grosse ignorance or will●ull malice of Papists in so extolling the bare name Iesus For whether is gre●ter Henry a proper name yet common to many of his Subjects or King a name of office peculiar to himselfe Mary or Queene Iohn or Earle and Lord As then Henry and King be so is Iesus and Christ Therefore judge whether is greater if wee were to stand upon names and literall rules This have some of their owne well seene and confessed But I had rather al eadge the Scriptures First t●en co●sider the first tydinge brought of his happy Birth under the Shepheards marke now the Angells content not themselves to say Vnto you is borne a Iesus or a Saviour but they adde much more comfort which is Christ the Lord. Thereby preferring this Iesus before all that ever were so called by a title of his office The like wee reade in Mathew Of whom is borne Iesus which is called Christ. In Iohn wee read of a dissention c. not whether hee were Iesus or no but whether hee were Christ knowing the greater moment to be in that Againe ● Law was made to excommunicate whomsoever cōfessed him to be Christ not against calling him Iesus In the same place you see the poore man which had received sight to fall downe and worship when hee heard the Title of the Son of God not doing it before in that sort though hee knew his name to be Jesus In the 10. of Iohn they would have stoned him for saying he was the Sonne of God and called it Blasphemy but they did not for the name of Iesus In Luke they demaund of him Art thou the very Christ not art thou Iesus for so they called him without offence and when they heard his answere they rent their cloathes Thereby declaring how farre greater it was to be Christ than to have the litterall name of Iesus All which places with many more ought truely to teach and perswade our Soules to looke for his Office that hath this name which is so comfortable and not to be children playing with letters and sillables and adoring titles which that honour that is due to the Person as these fond men doe salving all the matter with a foolish distinction of concomitancie by which all Idolatrie may be as well excused Thus this learned pious Bishop also Learned Doctor William Whitaker Regius Professour of Divinity in Cambridge in his answer to Wm. Reynolds the Rhemist Cambridge 1590 Pag. 398 399. writes thus of this Text and Ceremony Concerning putting off our capps and making courtesies at the name of Iesus M. Reynolds is very earnest and concludeth in the end that I am an Atheist and make no account of Christ for denying that seing wee yeild this honour of capp and courtesie to the letters name seale and seate of the Prince If this be a true argument M. Reynolds as you in your vehemency would have it seeme How cometh it to passe that Gods name among you is not honoured with like reverence of capp and knee whensoever it is heard Will you put of your capp when the Prince is named and will you make courtesies at the Popes