Mr.
H.
B.
Bachelour
in
Divinitie
to
his
Christian
freind
H.
D.
residing
at
H.
concerning
bowing
and
doffing
at
the
name
of
IESVS
.
LOving
and
beloved
freind
,
being
pressed
by
your
Christian
importunity
,
to
declare
my
opinion
in
a
poinct
,
which
though
it
may
seeme
to
be
of
small
importance
,
and
lesse
consequence
,
yet
hath
proved
matter
of
no
small
controversie
,
and
fewell
to
sett
on
●ire
some
tongues
,
of
those
that
would
●eeme
and
affect
to
be
some
great
Clerks
;
●o
as
they
have
not
spared
in
the
Pulpit
●like
proper
Squires
,
but
improper
Preachers
,
to
breake
forth
into
bitter
invectives
,
and
have
,
as
it
were
with
the
finger
pointed
at
some
,
who
have
crossed
the
opinion
herein
;
I
thought
it
my
dutie
t●
satisfie
your
desire
,
for
your self
,
and
you●
Christian
freinds
;
not
to
justifie
my self●
but
the
Truth
of
God
,
whose
Childre●
and
Scholars
we
professe
to
be
,
so
as
w●
ought
to
speake
nothing
against
but
fo●
that
Truth
;
herein
having
our
Maste●
Christ
for
our
Precedent
,
who
sai●h
:
Fo●
this
cause
came
I
into
the
World
,
that
●
should
beare
witnesse
to
the
Truth
.
The
poinct
in
question
is
,
about
bow●●ing
the
Knee
at
the
name
or
naming
o●
Iesus
.
They
that
are
for
it
,
and
tooth
an●
nayle
do
urge
it
,
presse
us
with
Antiquitie
,
and
Authoritie
.
Antiquitie
is
venerable●
indeed
,
if
grounded
on
Veritie
,
Antiquitie
is
Auncient
.
Else
,
as
Tertullianus
saith
,
Custome
without
truth
is
but
an
old
moath-eaten
Errour
.
But
this
Custome
(
say
they
)
is
grounded
upon
,
&
backed
by
a
double
Authoritie
:
the
one
of
the
Church
,
the
other
of
the
expresse
syllables
of
the
Scripture
.
The
authoritie
of
the
Scripture
is
to
be
adored
,
the
authoritie
of
the
Church
to
be
obeyed
,
when
grounded
●n
the
Scripture
.
First
then
,
let
us
see
what
Antiquitie
●n
say
for
the
poinct
.
Hinc
non
abito
,
&c.
Hence
I
doubt
not
,
but
that
most
ancient
custome
sprang
up
in
Churches
,
that
●hen
Iesus
is
named
,
all
uncover
their
heads
,
●
token
of
reverence
and
adoration
.
Zanchy
●ubts
it
not
,
but
with
all
he
proves
it
●t
.
Only
he
addeth
,
This
Custome
(
saith
〈◊〉
)
was
confirmed
against
the
Arrians
,
●●d
other
Heretiques
,
who
affirmed
this
Ie●●s
to
be
a
meere
man
.
And
this
Custome
●as
not
to
be
disliked
,
but
afterwards
it
●as
turned
into
Superstition
,
as
also
many
●●her
pious
and
holy
institntions
.
So
he
.
Now
,
it
had
been
well
,
if
this
learned
●uthor
had
distinctly
sett
downe
,
both
●hen
this
Custome
was
instituted
and
●nfirmed
,
and
when
turned
into
super●tion
,
that
so
we
might
be
resolved
,
whe●er
the
capping
or
crowching
now
in
〈◊〉
be
not
the
Relique
of
that
superstition
mentioned
.
Perhaps
he
fetcheth
the
first
●●stitution
from
the
Counsell
of
Mentz
,
under
Charles
the
Great
Anno
813.
cap.
Generall
controversie
concerning
the
saints
departed
.
59.
as
sett
downe
by
our
reverend
Doc●●tour
Willet
,
in
his
Synopsis
Papismi
,
Par●●
religione
,
&c.
Let
men
with
the
like
devotion
at
the
name
of
our
Lord
and
Saviour
Iesus
Christ
,
as
likewise
at
the
Gospell
,
th●
Magnifica
,
Benedictus
nunc
dimittis
,
Glo●ria
in
Excelsis
,
Gloria
Patri
,
and
other
part
of
the
Divine
Service
,
so
commpose
themselv●
by
bowing
the
knee
uncovering
the
head
,
an●
the
like
gesture
of
the
whole
body
,
as
the
may
seeme
to
have
their
minde
occupied
〈◊〉
those
things
that
are
done
.
So
the
Counsell
whereupon
Dr.
Willet
saith
this
:
I
no●
out
of
this
Decree
3
things
;
First
,
that
the
should
bow
at
the
name
of
Christ
,
as
well
a
when
Iesus
is
named
;
Secondly
,
that
the
lik●
reverence
should
be
vsed
,
when
as
othe●
psalmes
are
sung
,
and
when
mention
is
ma●
of
the
Father
,
and
the
Holy
Ghost
,
as
in
th●
Gloria
Patri
;
Thirdly
,
that
this
gestur●
should
not
be
done
in
reverence
to
name
Words
,
or
Syllables
so
pronounced
,
but
on●
to
declare
our
attention
.
Thus
then
we
see
,
that
this
Superstitions
Custom
,
in
bowing
to
the
name
of
Iesus
only
,
●s
contrarie
even
to
their
owne
Popish
Ca●ons
and
Decrees
.
The
like
thing
also
was
decreed
Synod
.
Augustens
.
cap.
23.
So
he
.
This
then
happily
being
the
institution
mentioned
by
Zanchy
,
let
us
enquire
out
the
time
,
when
it
began
to
be
●e
turned
to
superstition
.
In
the
13.
Centurie
,
about
Anno
1273.
at
Lyons
in
France
was
a
Generall
Counsell
held
,
where
Pope
Gregorie
the
10.
instituted
this
Superstitious
Custome
,
now
in
use
in
the
Popish
Synagogues
.
Convenientes
ibidem
,
&c.
Let
the
people
,
assembling
in
the
church
,
with
an
exhibition
of
speciall
reverence
honour
that
name
,
which
is
above
every
name
under
Heaven
given
to
men
,
wherby
beleevers
must
be
saved
,
to
weet
,
the
name
of
Iesus
Christ
,
who
shall
save
his
people
from
their
sinnes
;
and
which
is
generally
written
,
that
in
the
name
of
Iesus
every
knee
should
bow
,
every
one
performing
it
for
himself
in
particular
,
and
especially
while
the
sacred
mysteries
of
the
Masse
are
in
hand
,
so
often
as
that
glorious
name
is
named
,
let
them
bow
the
knee
of
their
hearts
,
testifying
it
with
the
bowing
downe
of
their
heads
.
So
the
Counsell
.
And
these
very
words
of
the
Counsell
are
recorded
also
in
the
Decretales
of
Boniface
the
S.
in
Sexti
lib.
3.
De
immunitate
Ecclesiae
Tit.
23.
cap.
2.
Decret.
Now
,
hereby
the
way
,
it
will
not
be
impertinent
to
note
some
coincident
circumstances
of
the
time
of
this
superstitious
Institution
.
Pope
Gregorie
,
the
Author
of
it
,
was
he
,
who
of
an
Archdeacon
was
chosen
Pope
,
after
3
yeares
vacancie
of
the
Popedome
,
such
was
the
dissention
and
ambition
of
the
Cardinals
,
each
aspiring
to
make
himself
Pope
,
〈◊〉
that
being
assembled
at
Viterbium
,
to
elect
the
Pope
,
and
invocating
the
comming
downe
of
the
Holy
Ghost
,
one
of
the
Cardinalls
said
:
O
Lord
,
let
us
uucover
the
roofe
of
this
House
,
because
the
Holy
Ghost
cannot
come
down
amongst
us
,
through
●o
many
roofes
and
seelings
.
And
when
●his
Archdeacon
was
chosen
Pope
,
the
same
Cardinall
made
this
Distick
;
Papatus
munus
tulit
Archidiaconus
unus
:
This
may
note
the
corruption
pride
&
ambition
of
that
Age
,
wherein
this
superstition
obtained
a
Papall
Institution
.
The
superstition
,
if
not
Idolatrie
,
is
palpable
:
Name
Iesus
,
whensoever
it
is
named
,
●nd
that
especially
during
the
Mysterie
of
the
Masse
;
as
if
this
name
had
some
singular
vertue
,
when
mentioned
in
the
Masse
,
more
then
out
of
all
the
Masse
.
And
who
doubteth
,
but
this
superstitious
Institution
was
a
notable
meanes
to
mask
the
abominable
Idole
of
their
transubstantiate
breaden
God
,
not
long
before
decreed
by
Pope
Innocent
3.
in
the
Counsell
of
Lateran
;
the
adoring
now
of
the
very
name
of
jesus
,
making
the
adoration
of
the
corporall
presence
of
Christ
(
as
they
imagine
)
the
lesse
to
be
stuck
at
;
For
if
the
very
name
be
to
be
adored
,
much
more
the
body
it selfe
.
And
by
this
bowing
in
the
Masse
,
I
take
it
,
our
ignorant
people
,
in
the
beginning
of
the
Reformation
,
had
learned
to
make
leggs
at
the
naming
of
Iesus
in
the
time
of
the
Gospell
,
especially
when
the
Gospell
was
not
preached
.
But
this
may
suffice
briefly
to
have
shewed
the
Gibeonitish
,
Not
but
that
this
superstition
was
in
use
long
before
.
As
,
Pope
John
the
20.
gave
Indulgence
of
20
yeares
pardon
so
often
as
any
bowed
at
the
name
of
Iesus
;
not
unpractized
in
Italie
at
this
day
.
Now
,
to
the
avouched
for
this
adoration
;
and
1.
of
the
Church
.
For
this
the
15.
Canon
is
alleaged
.
The
words
are
,
When
in
time
of
Divine
Service
the
Lord
Iesus
shall
be
mentioned
,
due
and
lowly
reverence
shall
be
done
of
all
persons
present
,
as
it
hath
bene
accustomed
.
Now
first
,
who
will
understand
that
this
due
reverence
is
to
be
done
,
only
in
time
of
Divine
Service
,
and
not
also
of
the
Sermon
?
This
might
seeme
to
come
too
close
at
the
heeles
of
Popish
Superstition
.
Secondly
,
it
is
not
said
(
as
in
the
Papall
Canon
)
When
the
name
of
Iesus
is
named
:
but
,
When
the
Lord
Iesus
is
mentioned
▪
Now
,
the
Lord
Iesus
is
the
person
of
Iesus
(
and
not
the
name
of
Iesus
)
to
whom
all
due
reverence
is
to
be
done
,
by
what
name
soever
he
is
in
Scripture
made
knowne
unto
us
.
For
doe
we
reverence
the
person
for
the
name-sake
?
or
the
name
for
the
person-sake
?
If
the
person
for
the
name-sake
,
that
were
flat
Idolatrie
:
but
if
the
name
for
the
person-sake
,
then
every
name
of
the
Lord
Iesus
,
as
Christ
,
Immanuell
,
&c.
should
draw
from
us
reverence
to
our
Lord
Christ
.
Thirdly
,
the
Canon
wills
due
reverence
to
the
Lord
Jesus
,
and
who
so
imprudent
,
so
impious
,
as
to
denie
it
?
But
this
due
reverence
is
such
as
is
grounded
on
Gods
Word
;
Else
,
it
is
no
due
reverence
,
but
will-worship
rather
.
Now
,
Fourthly
,
the
Canon
commands
such
reverence
,
as
hath
beene
accustomed
.
Now
,
I
hope
no
good
Protestant
will
say
,
that
here
we
are
sent
to
the
superstitious
custome
of
the
Synagogue
of
Antichrist
,
taken
up
from
that
Papall
Institution
above
named
.
For
as
for
superstitious
Ceremonies
our
[
†
](A04429-e770-b)
†
Preface
to
the
Communion
Booke
:
of
Ceremonies
,
why
some
abolished
,
some
reteined
.
Church
hath
long
ago
professedly
abolished
,
&
sent
them
packing
to
their
mother
and
inventer
at
Rome
.
But
if
any
former
custome
founded
upon
the
Institution
at
Mentz
(
fore-specified
)
be
there
meant
in
the
Canon
,
then
this
due
lowly
Reverence
,
whatsoever
it
is
,
is
to
be
done
to
Christ
,
whensoever
by
any
of
his
names
he
is
mentioned
:
as
the
Learned
Doctor
Willet
(
now
with
God
)
hath
before
observed
.
In
the
second
place
,
they
presse
us
with
the
Authoritie
of
the
Scripture
;
what
Scripture
?
Phil.
2
,
10.
And
hath
given
him
a
name
above
every
name
,
that
at
the
name
of
Iesus
every
knee
should
bow
.
But
our
comfort
is
,
that
the
Canon
expresseth
no
such
thing
,
as
grounding
any
such
reverence
upon
this
Scripture
:
which
is
a
thing
well-worth
our
noting
.
Yet
because
many
ground
their
bowing
at
the
Name
of
Jesus
upon
the
said
place
,
therein
concurring
with
the
Papall
Institution
,
fore-mentioned
:
Let
us
a
little
examine
the
place
.
First
,
our
Church
in
all
her
Translations
of
the
Bible
,
hath
by
her
judicious
collations
,
and
marginall
quotations
of
other
places
of
Scripture
with
that
(
Phil.
2.
10.
)
cleerely
interpreted
the
place
to
meane
,
the
supreame
and
Sovereigne
Power
of
Christ
over
all
Creatures
,
men
and
Angells
,
which
shall
be
fully
accomplished
at
his
comming
to
judge
the
quicke
and
the
dead
,
when
all
knees
shall
bow
unto
him
the
knee
of
subjection
,
receiving
at
his
mouth
their
sentence
,
either
of
Absolution
or
Condemnation
:
For
these
purpose
,
one
place
quoted
in
the
margent
,
is
Rom.
14
,
&
11.
the
other
Isai.
45
,
and
23.
Both
which
places
shew
that
the
bowing
of
the
knee
is
taken
metaphorically
,
betokening
subjection
and
acknowledgement
of
Christs
supreame
Authoritie
over
all
Creatures
in
Heaven
,
Earth
,
and
under
Earth
,
as
sole
Iudge
of
all
;
So
as
the
name
of
Iesus
is
taken
for
the
Power
of
Iesus
Christ
over
all
Creatures
,
as
Mark.
16.
17
Act.
3
,
16
,
and
4
,
10
,
Prov.
18
,
10
,
and
infinite
places
more
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
originall
,
in
the
vulgar
Latin
,
and
our
eldest
English
Translations
render
.
In
the
name
of
Iesus
.
Not
,
at
the
name
of
Iesus
.
And
though
revereud
Beza
render
it
,
Ad
nomen
Iesu
,
yet
in
his
Annotations
he
interprets
it
of
Subjection
of
all
creatures
to
Christ
,
taking
bowing
of
the
knee
methaphorically
,
or
in
a
borrowed
sence
.
Besides
,
this
giving
to
Christ
a
name
above
every
name
,
is
not
any
addition
,
but
a
manifestation
of
Christs
supreame
Authoritie
in
the
full
execution
of
it
,
as
Mediatour
,
now
after
his
resurrection
in
the
state
of
glory
:
as
Matth.
28
,
18
,
and
Ioh.
5
,
21.
His
Godhead
now
shining
forth
in
its
full
brightnes
(
as
Rom.
1
,
4
)
Which
had
bene
cloweded
under
the
vayle
of
his
flesh
,
in
the
State
of
his
humiliation
,
Phil.
2
,
7
,
8.
[
*
](A04429-e1000-b)
*
Theoph:
Filius
Dei
vocabitur
,
quae
appellatio
universorum
nomen
excedit
.
Theophylact
by
this
name
above
every
name
,
understands
,
the
Son
of
God
,
which
Title
surpasseth
all
names
.
And
[
†
](A04429-e1020-b)
†
Nullus
nomen
illud
super
omne
nomen
existens
populus
Christi
in
hunc
usque
diem
,
praeterquam
ad
sanctam
viuificantem
Trinitatem
retulit
.
Naz.
in
Epist
Germani
Episcopi
Constantinop
,
ad
Thomam
Episco
.
Claudiopollôs
.
In
Synodi
Nycaenae
2.
arti.
4.
Gregory
Nazianzen
understands
it
of
the
Holy
Trinitie
,
and
saith
,
that
the
people
of
Christ
to
this
day
never
understood
it
otherwise
.
And
[
‡
](A04429-e1050-b)
‡
Nomen
super
omne
nomen
est
nomen
explicans
ineffabilem
potestatem
&
naturam
.
Greg.
Nyss.
in
Ecclesiastem
homil.
7.
Gregory
Nyssen
saith
,
that
this
name
above
every
name
doth
signifie
an
unspeakeable
power
and
nature
.
And
[
‖
](A04429-e1070-b)
‖
Nomen
quod
est
supra
omne
nomen
&
cui
n.
Angelorum
dixit
filius
meus
tu
es
.
S.
Hierome
in
this
place
understands
this
name
above
every
name
of
the
Sonne
of
God
.
Thus
the
old
Interpreters
.
To
these
I
might
adde
many
more
:
as
Hilary
,
Sixtus
Senensis
;
who
expounds
that
in
the
second
Psalme
:
I
will
give
thee
the
Heathen
for
thine
inheritance
,
&c.
by
Phil.
2
,
10.
So
Tertullian
;
So
[
*
](A04429-e1140-b)
*
Origen
.
Genu.
flectere
,
non
est
carnaliter
accipiēdum
,
sed
subjecta
esse
omnia
&
cultui
Dei
obedire
declarat
.
Origen
;
So
Cyril
.
Thesauri
lib.
3.
cap.
2.
So
Chrysostome
de
Iona
Propheta
;
Super
verbis
Zachariae
,
Ecce
vir
,
Oriens
nomen
ejus
.
So
Cyprian
,
expositio
in
Symbolum
Apostolorum
.
Christus
tria
pariter
regna
subjecit
:
hoc
judicat
,
ubi
ait
,
Quia
in
nomine
Iesu
omne
genu
flectatur
caelestium
,
&c.
So
Athanasius
,
de
incarnatione
Christi
.
Et
contra
Arrianos
lib.
2.
Nomen
super
omne
nomen
:
ut
regnaret
in
Coelis
,
&
potestatem
haberet
judicij
cum
faciendi
,
&c.
So
Ambr.
in
Phil.
2.
So
Augustin
.
in
Psal.
109.
So
Gloss.
in●rlin
.
&
Ordinar
.
Quia
Christus
ostendi●r
post
Resurrectionem
esse
Dominus
Caele●●stium
,
&
terrestrium
,
&
infernorum
,
&c.
And
all
the
Fathers
●nanimously
runn
〈◊〉
this
straine
.
And
among
Popish
in●●rpreters
,
let
the
testimony
of
Aquinas●●d
●●d
Anselme
suffice
,
understanding
it
〈◊〉
the
subjection
of
all
Creatures
.
And
●●●uno
:
Donavit
nomen
,
id
est
,
honorificen●●m
,
ut
ad
honorem
Iesu
,
omne
genu
flecta●●●●d
est
,
omnia
ipsi
plene
subjiciantur
,
Ho●●t
in
die
judici●
.
And
that
this
is
the
●●e
sense
of
the
place
,
according
to
o●●er
Scriptures
,
the
Church
of
England
〈◊〉
testifie
,
which
in
the
margent
of
the
●●glish
Translations
conferreth
,
Phil.
〈◊〉
10.
with
Rom.
14.
11.
and
Isay
45.
23.
●sal.
2.
10.
For
the
latter
,
let
Beza
speak
:
name●aith
●aith
he
signifieth
dignitie
,
and
renowne
,
●t
joyned
with
the
thing
it selfe
;
as
Ephe.
〈◊〉
21.
For
that
Osiander
referreth
this
to
〈◊〉
very
name
of
Iesus
,
which
he
confounded
●●th
Iehovah
,
is
the
meere
doctage
of
a
mad
●●utheran
.
So
he
.
Againe
,
the
Holy
Ghost
himself
expoundeth
the
name
of
Iesus
here
,
of
〈◊〉
person
of
Iesus
,
as
Isa.
45.
23.
and
Rom
▪
14.
11.
to
which
this
place
hath
speci●●
reference
;
as
also
Mal.
1.
1.
and
Ioh.
12.
●
▪
as
also
of
the
power
of
Christ
,
Exod.
2●
▪
21.
For
my
name
is
in
him
;
that
is
,
my
●●vine
power
is
in
him
(
that
Angell
of
〈◊〉
Covenant
)
to
protect
or
punish
.
To
this
purpose
,
the
late
Revere●●
Bishop
Babington
(
one
of
the
late
G●vernours
of
our
Church
)
on
the
Lo●●
Prayer
,
the
first
Petition
expounded
these
words
,
[
that
at
the
name
of
Iesus
●●●ry
knee
should
bow
]
thus
:
that
is
(
saith
〈◊〉
not
when
the
word
is
pronounced
,
we
sho●●
make
a
curtesie
,
but
we
shall
all
and
ev●●
creature
be
subject
to
his
power
,
authority
,
〈◊〉
dominion
.
The
place
is
worth
the
r●●ding
at
large
:
also
in
his
exposition
up●●
the
Creed
,
where
confuting
the
Pop●●●
superstition
about
this
name
Iesus
,
as
●mong
the
rest
,
how
by
this
name
a
so●●diour
was
helped
out
of
S.
Patricks
P●●gatorie
,
and
the
like
:
He
saith
,
I
thi●●
the
place
to
the
Philippians
is
not
well
und●●stood
hath
and
doth
deceive
them
.
Indeed
●hey
are
easily
deceived
,
that
will
not
●earch
●o●
truth
,
and
they
are
justly
given
●ver
to
strong
delusions
,
that
delight
in
●rrou●
,
and
have
not
a
love
of
the
Truth
:
(
They
lies
do
love
that
ertours
do
defend
,
And
he
is
vertues
fo
,
that
is
errours
freind
.
)
Otherwise
the
place
to
the
Philip●ians
would
not
be
so
grossely
mistaken
,
if
●●e
ma●ke
whence
the
Apostle
tooke
it
,
●●d
compare
spirituall
things
with
spiri●uall
things
.
The
place
is
borrowed
from
the
Prophet
Isaih
,
and
therefore
by
●onsequence
evident
,
that
the
word
name
,
●ignifieth
Power
glorie
,
honour
,
and
autho●itie
,
above
all
powers
,
glories
,
honours
,
and
●uthorities
,
and
bowing
the
knee
,
signifieth
●ubjection
,
submission
,
and
obedience
of
all
Creatures
to
his
beck
,
rule
,
and
Government
.
This
knew
the
auncient
Fathers
,
S.
Origen
,
(
Non
est
carnaliter
hoc
accipiendum
,
quasi
caelestia
,
ut
Sol
,
Luna
,
Angeli
,
genu●
aut
lingua
habeant
:
Sed
genu
flectere
significat
,
cuncta
subjecta
esse
,
&
cultui
Dei
obe●
dire
.
)
who
upon
Rom.
14.
11.
where
these
words
be
againe
saith
,
These
words
are
no●
to
be
taken
carnally
,
as
though
things
in
Heaven
,
as
the
Sunne
,
Moone
,
Angels
,
&c.
ha●
knees
,
or
tongues
:
but
to
bow
the
knee
signifieth
,
that
all
things
shall
be
subject
and
obedient
to
the
service
of
God
.
So
he
;
wher●
he
also
alleageth
Ierome
,
Theophylact
,
Ambrose
,
The
[
†
](A04429-e1510-b)
†
Imperij
ejus
subjici
fateantur
Angeli
,
Homines
Demo●nes
,
Gloss.
so
Anselm
.
so
Bruno
.
Carthurianus
.
Glosse
,
Beda
,
and
some
Popis●
Authours
of
the
same
mind
.
And
Gre●gory
Nyssen
in
his
disputation
,
de
Anim●
&
Resurrectione
,
saith
,
that
this
bowing
●
the
knee
signifyeth
the
unanimity
of
men
an●
Angells
,
in
confessing
Christ
.
Hereunto
let
me
ad
what
[
*
](A04429-e1570-b)
*
Synopsis
9.
generall
controversy
,
Qu.
5.
Appendix
,
concerning
the
name
of
Iesus
.
D.
Wille●
hath
said
of
this
matter
in
an
answer
to
the
Rhemists
cavil
against
Protestants
abou●
it
.
The
name
of
Iesus
,
say
they
,
ought
to
〈◊〉
worshipped
by
capping
and
kneeling
there
unto
,
by
wearing
it
in
their
capps
,
vnd
setti●
it
up
in
solemne
places
:
alleaging
for
the●
purpose
that
of
S.
Paul
,
that
at
the
nam●
of
Iesus
every
knee
should
bow
,
Phi.
2
,
10
Yea
,
they
say
,
that
Protestants
,
by
abolishing
the
name
and
image
of
Christ
,
doe
make
a
way
for
Antichrist
.
Rhem.
Annot.
Phil.
2
,
Sect.
2
,
and
Rev.
13.
7.
To
this
he
answereth
in
the
Protestants
name
,
saying
:
The
bowing
at
the
name
of
Iesus
,
as
it
is
used
in
Poperie
,
to
bend
the
knee
at
the
sound
thereof
,
is
not
commanded
●n
this
place
;
which
sheweth
especially
the
subjection
of
all
Creatures
,
of
Turks
,
Iewes
,
Infidels
,
yea
of
the
Devills
themselves
,
to
the
power
and
judgement
of
Christ
.
Secondly
,
Protestants
have
only
taken
away
the
Superstitious
abuse
of
the
name
of
Iesus
.
Thirdly
,
the
kneeling
at
the
name
of
Iesus
is
Superstitiously
abused
in
Poperie
:
For
the
people
stoop
only
at
the
Sound
,
not
uuderstanding
And
againe
,
in
sitting
,
and
not
v●illing
at
the
name
of
Christ
,
Immauuell
,
God
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
and
bowing
only
at
the
name
of
Iesus
.
Dis
Fulk
ibid.
Fourthly
,
due
reverence
may
be
used
to
our
Saviour
,
without
any
such
Ceremony
of
capping
and
kneeling
saith
Fulk
:
neither
doc
we
binde
any
of
necessitie
to
use
this
Reverence
to
the
Name
of
Iesus
,
as
the
Papists
doe
,
which
thinke
Christ
cannot
otherwise
be
honoured
;
neither
doe
we
judge
and
condemne
those
that
doe
use
it
,
being
free
from
Superstition
,
and
grounded
in
knowledge
,
and
carefull
not
to
give
offence
;
for
superstitions
and
offensive
ignorance
is
not
in
any
case
to
be
defended
.
Fifthly
,
this
outward
reverence
at
the
name
of
Iesus
was
taken
up
amongst
Christians
,
because
of
all
other
names
it
was
most
derided
and
scorned
of
the
Pagans
and
Iews
:
and
therefore
they
did
the
more
honour
it
.
But
now
there
is
greater
daunger
of
Popish
Superstition
,
in
abusing
holy
things
,
So
he
.
D.
Fulk
also
in
his
answer
to
the
Rhemists
on
that
place
,
(
besides
that
alleaged
by
Dr.
Willet
from
him
)
saith
,
in
particular
,
to
the
Iesuites
.
You
complaine
that
to
remove
such
impietie
,
as
the
Image
and
name
of
Iesus
,
is
to
abolish
all
true
Religion
out
of
the
World
;
and
to
make
men
plaine
Atheists
.
The
same
was
the
complaints
of
the
Pagans
against
the
Christians
.
But
to
worship
God
only
,
according
to
the
Prescript
of
his
Holy
So
he
.
Yea
,
we
may
note
also
from
the
Rhemists
owne
confession
,
that
they
place
all
their
Religion
in
such
superstition
,
as
the
adoration
of
Images
,
of
the
Crosse
,
and
of
the
name
Iesus
,
&c.
Seeing
they
charge
Protestants
,
with
abolishing
all
true
Religion
out
of
the
world
,
by
their
abolishing
Popish
Superstitions
.
And
howsoever
,
they
would
salve
and
colour
over
the
matter
,
that
they
worship
no●
the
very
syllables
,
and
name
simply
of
Iesus
:
yet
in
Revel.
13.
17.
they
bew●ay
their
Hypocrasie
and
Idolatrie
,
in
charging
Protestants
,
for
taking
away
the
honour
and
reverence
of
the
name
of
Iesus
:
which
name
,
as
the
Iesuites
Characterize
in
capitall
Letters
,
so
they
doe
not
obscurely
ascribe
honour
and
reverence
to
the
very
name
IESVS
.
But
whereas
they
charge
the
Protestants
by
removing
the
worship
of
Images
,
Crosses
of
the
name
Iesus
,
and
the
like
,
together
with
the
things
themselves
out
of
their
Churches
,
to
make
roome
for
Antichrists
Image
,
Marke
,
and
Name
;
We
answer
,
that
these
superstitions
and
idolatries
of
the
whore
of
Babylon
have
beene
the
fittest
Vshers
,
to
make
roome
for
the
Antichrist
of
Rome
,
and
the
fairest
colours
to
painte
the
whores
face
wath
all
,
specially
this
seemingly
pious
word
innocent
bowing
at
the
name
of
Iesus
.
And
of
all
other
,
the
Iesuites
have
most
need
to
advance
the
adoration
of
the
name
IEsus
,
they
having
nothing
of
Christ
,
but
bare
Iesus
,
to
make
them
Bar
Iesusses
,
to
bewitch
the
World
with
this
name
,
that
when
men
either
heare
the
Societate
Iesu
,
they
may
bow
to
this
Iesuiticall
Societie
,
or
when
they
see
I●HS
in
the
front
of
their
Books
,
they
may
beleeve
all
to
be
Gospel
written
therein
.
Thus
we
have
sufficiently
with
a
Cloud
of
witnesses
cleered
the
Scripture
from
being
any
ground
of
superstitious
adoration
of
the
name
of
Iesus
:
to
which
might
be
added
a
Catalogue
more
both
of
old
and
new
writers
,
and
that
both
PROTESTANTS
and
Papists
,
but
it
were
both
needlesse
,
and
would
make
an
Epistle
endlesse
,
as
this
allready
hath
passed
the
bounds
of
an
ordinary
Letter
.
And
chiefly
needlesse
,
to
heap
up
more
testimonies
,
seeing
the
Canon
alleaged
doth
not
alleage
this
,
or
any
other
Scripture
,
as
hath
beene
observed
.
How
far
then
reacheth
the
command
of
the
Canon
in
this
case
?
Surely
,
not
to
any
superstitious
adoration
of
the
name
Jesus
.
Superstition
we
all
disclaime
.
If
to
cap
or
knee
,
bow
or
doffe
,
at
the
naming
of
Iesus
,
be
superstitious
,
the
Canon
chargeth
it
not
.
Worship
to
Christ
it
commandeth
,
spirituall
,
and
corporall
,
Right
and
reason
.
This
command
is
Apostolicall
,
Corinth.
16.
20.
But
corporally
or
spiritually
to
worship
Christ
at
the
naming
of
Iesus
,
rather
than
at
the
naming
of
Christ
,
is
to
prefer
the
name
Iesus
before
the
name
Christ
,
a●
of
higher
accompt
;
whereas
the
Apostle
Peter
saith
:
Let
all
the
House
of
Israell
Iesus
,
whom
ye
have
crucified
,
both
the
Lord
and
Christ
.
So
that
,
to
be
Lord
&
Christ
,
is
that
name
above
every
name
,
seeing
that
Iesus
,
in
his
humiliation
is
now
made
Lord
and
Christ
in
his
exaltation
.
Wherenpon
it
is
,
that
Beleevers
are
called
Christians
,
of
Christ
the
Lord
,
though
the
Antichristian
Society
▪
affect
to
be
called
Iesuites
,
as
the
more
honourable
Title
.
When
therefore
the
Canon
saith
,
When
●he
Lord
Iesus
is
mentioned
,
&c.
it
meaneth
plainly
the
〈◊〉
of
Christ
by
any
of
his
Name
,
Titles
,
or
Attributes
,
and
so
by
a
Synechdoche
,
a
part
for
the
whole
,
commandeth
all
due
and
lowly
reverence
to
Christ
,
yea
,
to
the
whole
Trinitie
;
whensoever
they
are
solemly
mentioned
by
other
of
their
Names
.
For
the
purpose
,
the
person
of
Christ
the
Mediatour
,
is
expressed
by
sundry
nams
,
not
only
by
the
name
IEsus
,
but
by
the
name
Christ
,
Immanuell
,
by
the
Titles
of
Mediatour
,
Saviour
,
(
which
is
but
Jesus
in
English
)
David
our
King
,
the
Lord
our
righteousnesse
,
This
is
the
name
whereby
he
shall
be
called
,
The
Lord
our
righteousnesse
:
His
name
shall
be
called
Wonderfull
,
Counseller
,
the
Mightie
God
,
the
everlasting
Father
,
the
Prince
of
Peace
;
Also
Revel.
19.
13.
His
name
is
called
the
Word
of
God
,
and
the
like
.
Now
then
,
we
being
commanded
,
to
give
due
and
lowly
reverence
when
we
heare
the
Lord
Iesus
mentioned
,
to
weet
,
when
we
heare
his
sacred
Person
mentioned
:
we
are
consequently
enjoyned
to
give
due
and
lowly
reverence
to
Christ
,
whensoever
by
any
of
his
sacred
names
whatsoever
made
knowne
unto
us
in
Scriptyre
,
he
is
mentioned
unto
us
.
bowing
or
doffing
,
or
the
like
.
doffing
,
or
the
like
particular
reverence
,
or
gesture
?
Would
they
force
or
streine
the
CANON
beyond
the
due
limites
?
It
prescribes
only
due
and
lowly
reverence
in
generall
,
How
is
that
?
Is
not
the
generall
externall
reverence
expressed
in
having
our
Heads
uncovered
in
time
of
Service
and
Sermon
?
Is
not
this
a
token
of
our
subjection
to
the
Lord
Iesus
Christ
?
See
Corinth.
1.
11.
3.
4.
So
then
we
being
in
the
Church
with
our
heads
uncovered
,
in
time
of
prayer
and
preaching
;
Is
not
this
a
due
and
lowly
reverenca
?
Yea
,
I
say
,
during
the
time
of
prayer
and
preaching
;
For
,
is
it
not
all
done
in
the
name
of
Iesus
Christ
?
Doe
we
not
pray
in
his
name
?
Doe
we
not
preach
in
his
name
?
Christs
name
then
being
the
summe
&
subject
of
the
sacred
ministration
,
who
shall
denie
all
due
and
lowly
,
not
only
internall
,
but
also
externall
reverence
to
the
Lord
Iesus
,
and
to
God
the
Father
in
his
name
,
while
all
along
and
throughout
the
name
of
Christ
is
celebrated
in
the
sacred
Ministration
?
And
this
seemeth
to
be
the
summe
of
the
CANON
.
the
Lord
Iesus
is
mentioned
.
as
hath
beene
accustomed
.
But
the
Superstitious
custome
of
the
Synagogue
of
Rome
,
our
Church
disclaimeth
,
as
before
.
Againe
,
saying
,
when
the
Lord
Iesus
is
is
mentioned
(
not
when
the
name
Iesus
is
named
:
)
If
there
be
a
speciall
outward
reverence
to
be
done
,
when
the
person
of
Christ
,
or
the
Lord
Iesus
is
mentioned
:
then
,
by
the
very
words
of
the
Canon
,
this
reverence
is
to
be
done
,
wheu
the
Lord
Iesus
is
expressed
,
or
mentioned
by
any
one
of
his
names
,
titles
,
or
attributes
,
as
we
shewed
before
;
which
agreeth
with
the
Institution
at
the
Councell
of
Mentz
,
according
to
Dr.
Willets
judicious
observation
,
fore-noted
.
Otherwise
,
to
bo●
or
doe
some
other
speciall
outward
revetence
when
Iesus
is
named
,
and
not
as
well
when
Christ
is
named
,
or
Immanuell
,
or
the
like
,
or
the
Father
,
or
the
Holy
Ghost
,
is
superstitiously
to
preferre
Iesus
before
Christ
,
Saviour
,
which
is
the
English
of
Iesus
;
This
is
to
do
reverence
to
IEsus
in
Greek
or
Latine
,
but
not
in
English
.
Or
,
is
there
more
vertue
,
than
in
the
name
Christ
?
To
think
so
,
is
popish
superstition
and
sottish
ignorance
,
like
that
of
the
Iewes
,
in
the
scrupulous
naming
Iehovah
.
Or
,
if
a
man
will
stiffly
hold
to
the
Letter
of
the
Canon
,
then
he
must
not
simply
do
reverence
,
when
IEsus
is
mentioned
,
but
when
the
Lord
Iesus
is
mentioned
.
And
this
were
a
more
safe
way
to
prevent
the
perill
of
bowing
to
any
other
IEsus
,
as
Iesus
,
which
is
Iosuah
,
or
the
like
;
Into
which
errour
,
the
vulgar
easily
and
usually
runne
into
;
(
yea
,
and
some
great
men
in
mine
owne
observation
,
)
If
men
bowed
onely
at
the
mention
of
the
Lord
Jesus
,
(
as
the
Canon
hath
it
)
which
title
of
Lord
,
distinguisheth
this
IEsus
from
all
other
Iesusses
in
Scripture
.
Here
let
me
sett
downe
some
form
of
Arguments
,
proving
,
that
the
CANON
cannot
meane
,
that
externall
Adoration
is
to
be
used
at
the
naming
of
Jesus
.
Whatsoever
is
spoken
of
the
Lord
Iesus
,
is
spoken
of
the
person
of
Iesus
,
and
not
of
the
name
of
Iesus
.
the
Lord
Jesus
.
Ergo
,
the
Canon
speaketh
,
and
so
meaneth
the
person
of
the
Lord
Iesus
,
&
not
of
the
name
Iesus
,
where
it
saith
,
when
the
Lord
Iesus
is
mentioned
.
The
Minor
is
plaine
.
The
Major
is
no
lesse
plaine
.
Or
thus
:
Whatsoever
is
spoken
of
the
Lord
Iesus
,
is
spoken
of
his
Person
.
But
the
name
of
Iesus
,
is
not
the
Person
of
the
Lord
Iesus
;
Ergo
,
the
mention
of
the
Lord
Iesus
,
is
not
meant
of
the
name
of
Iesus
.
Or
thus
:
He
that
saith
,
that
when
the
Lord
Iesus
,
which
is
the
Person
of
Iesus
,
is
mentioned
,
the
name
Iesus
only
of
all
his
other
names
is
meant
,
he
denieth
and
excludeth
all
other
names
,
whereby
the
person
of
Christ
is
expressed
.
But
the
CANON
doth
not
denie
other
names
of
Christ
,
wherby
he
is
mentioned
or
expressed
.
Ergo
,
the
Canon
doth
not
mean
by
the
mention
of
the
Lord
Iesus
the
name
Iesus
onely
of
all
his
other
names
.
Or
thus
:
He
that
saith
,
that
by
the
mention
of
the
Lord
Iesus
,
is
meant
the
name
or
the
naming
of
Iesus
,
But
the
Canon
doth
not
confound
the
name
Iesus
with
the
Lord
Iesus
.
Ergo
,
the
Canon
,
by
the
mention
of
the
Lord
Iesus
,
●annot
meane
the
name
Iesus
,
when
it
is
mentioned
.
Else
it
must
necessarily
command
the
Creature
to
be
worshipped
.
If
any
reply
that
the
adoration
at
the
name
Iesus
hath
relation
to
the
Person
of
Iesus
:
The
Iesuites
say
as
much
for
this
adoration
,
and
for
all
other
Idoll
worship
.
But
the
Canon
speakes
not
of
the
name
Jesus
,
but
of
the
Lord
Jesus
personally
.
Or
thus
:
He
that
worshippeth
the
Lord
Iesus
,
when
the
name
Iesus
is
only
mentioned
,
and
not
when
he
is
mentioned
by
any
other
of
his
names
,
(
because
the
Canon
saith
,
when
the
Lord
Iesus
is
mentioned
,
&c.
)
preferrs
the
name
Iesus
before
other
of
his
names
,
as
Christ
,
&c.
But
the
CANON
doth
not
preferre
the
name
Iesus
before
the
name
Christ
.
Ergo
,
the
Canon
meaneth
not
by
the
Lord
Iesus
the
name
Iesus
only
.
Or
thus
:
If
the
CANON
be
taken
and
meant
o●
the
name
Iesus
,
when
it
saith
when
the
Lord
Iesus
is
mentioned
,
then
the
name
Iesus
is
the
Lord
Iesus
.
But
the
name
Iesus
is
not
the
Lord
Iesus
.
Ergo
,
the
Canon
cannot
be
taken
and
meant
of
the
name
Iesus
,
when
it
saith
,
when
the
Lord
Iesus
is
mentioned
.
Or
thus
:
All
Adoration
must
be
grounded
on
the
Word
of
God
.
But
this
Adoration
at
the
name
Iesus
,
or
naming
of
Iesus
,
is
not
grounded
upon
the
Word
of
God
.
Ergo
,
the
Canon
cannot
mean
adoration
at
the
name
Iesus
,
or
the
naming
of
Iesus
.
The
Major
is
proved
,
Isai.
29.
13
,
&
Mar.
7.
7.
For
the
Minor
,
if
it
have
any
ground
in
Gods
Word
,
then
,
Phil.
2.
10.
But
that
is
no
ground
,
as
hath
beene
proved
.
For
it
is
not
said
there
,
In
or
at
the
name
Iesus
,
but
in
or
at
the
name
of
Iesus
;
so
as
Iesus
there
is
plainly
meant
of
the
person
,
not
of
the
name
.
And
therefore
all
our
Translations
have
it
,
either
,
In
the
name
of
Iesus
,
or
,
At
the
name
of
Iesus
,
and
not
,
in
,
or
at
the
name
Iesus
.
But
here
I
am
pressed
by
some
(
me
thinks
)
to
declare
my
conscience
,
whether
in
good
sadnesse
I
do
not
thinke
it
was
the
mind
of
those
that
compiled
and
cast
the
Canons
,
that
an
outward
speciall
reverence
,
as
capping
,
or
kneeing
should
be
done
when
the
name
Iesus
is
named
.
I
answer
,
first
,
we
are
to
make
the
most
charitables
construction
,
and
such
as
is
agreeable
to
Truth
,
of
the
words
,
especially
of
our
Forefathers
,
as
farre
as
they
are
capable
.
Secondly
,
suppose
some
one
or
two
of
them
had
any
such
meaning
,
as
so●●
would
pin
upon
them
,
yet
were
it
the
duty
of
good
Children
to
cover
their
Fathers
naked
meaning
with
the
mantle
of
filiall
charitie
,
and
of
a
favourable
construction
.
Thirdly
,
howsoever
,
some
perhaps
in
their
meaning
suffer
as
men
,
yet
herein
were
they
wise
men
,
in
not
expressing
more
in
words
than
Gods
word
doth
warrant
.
And
in
a
word
,
for
my
part
,
I
have
a
good
hope
,
that
their
meaning
was
no
worse
than
their
saying
.
But
at
length
,
bowing
or
doffing
at
the
naming
of
Iesus
:
They
are
commonly
ignorant
,
or
very
prophan
persons
,
that
with
the
Iewes
will
singe
Hosanna
to
Iesus
,
and
cry
crucifie
Christ
.
So
these
will
deifie
Iesus
with
their
head
,
and
crucifie
him
with
their
hands
and
tongues
,
by
their
lying
and
swearing
and
wicked
living
.
Or
else
,
such
are
couzening
Papists
,
or
popishly
affected
,
combining
and
complying
with
Poperie
,
placing
all
their
Religion
in
externall
Rites
,
and
Superstitious
Ceremonies
,
and
abandoning
the
power
and
substance
of
true
Religion
,
feeding
Hypocrasie
,
with
a
vaine
opinion
,
that
they
have
done
God
good
service
,
when
they
thus
honour
this
name
IEsus
,
being
mortall
ennemies
to
Christ
and
his
Gospell
,
and
the
true
professours
of
it
.
Such
are
they
that
would
set
up
Antichrist
againe
,
that
are
so
ready
to
bow
,
cap
,
cring
,
or
kneel
to
this
Superstitions
,
being
ennemies
of
the
crosse
of
Christ
;
Whose
end
is
damnation
,
whose
God
is
their
belly
,
which
mind
Earthly
things
.
Now
,
the
Lord
purge
us
more
and
more
from
all
Antichristian
Superstition
and
Idolatrie
,
and
establish
our
hearts
in
his
saving
Truth
,
to
our
eternall
salvation
AMEN
.
Your
true
loving
freind
in
Christ
Iesus
.
OF
Doing
reverence
,
and
particularly
of
bowing
the
knee
at
the
name
of
IESVS
.
By
the
Reverend
I.
H.
Bachelour
,
in
Divinitie
:
Who
sometimes
having
erred
,
and
gone
astray
from
the
Church
,
afterwards
at
a
publike
place
,
preached
,
&
by
command
published
a
Testimonie
of
his
heartie
re-union
&
humble
submission
to
the
church
of
England
,
his
acknowledged
deere
Mother
.
To
his
reverend
Brethren
,
the
Ministers
of
the
Church
of
England
.
IT
is
certaine
,
that
the
Christians
,
who
lived
in
the
best
Ages
of
the
Church
,
did
aunciently
observe
the
Ceremonies
of
uncovering
the
Head
at
the
Name
of
Iesus
,
as
learned
Zanchy
doth
manifestly
confesse
,
in
his
Comment
▪
upon
Phil.
2
,
10.
A
custome
(
saith
he
)
not
to
be
dissalowed
;
for
it
was
a
testimony
of
reverence
&
adoration
of
our
Lord
Iesus
Christ
,
which
was
introduced
Originally
,
in
regard
of
the
Iewes
and
Gentile
,
who
despised
him
;
and
reteined
afterwards
against
Arrians
and
other
Hereticks
,
impugning
the
Divinitie
of
Christ
.
This
reason
of
the
said
Ceremonie
now
ceassing
,
the
Ceremonie
it selfe
might
ceasse
with
it
:
for
so
it
is
in
the
Law
,
the
soule
thereof
,
(
namely
the
reason
of
it
)
being
gone
,
the
Law
doth
consequently
ceasse
with
it
.
Notwithstanding
,
because
Mr.
Hooker
,
lib.
5.
Sect.
50.
and
many
learned
men
doe
observe
some
other
reasons
for
the
continuance
of
the
Ceremonie
of
bowing
the
knee
at
the
name
of
Iesus
,
as
a
thing
Lawfull
,
yea
lawdable
,
in
some
sort
,
but
in
no
wise
necessarie
,
(
as
it
shall
afterward
appeare
,
)
I
will
co●f●sse
with
that
famous
Divine
Doctour
Fulk
,
on
Phil.
2
,
10.
that
it
may
be
well
used
.
Howbeit
,
as
Zanchy
noteth
of
uncovering
the
Head
;
so
I
may
say
of
bowing
the
knee
at
the
name
of
Iesus
,
that
it
hath
beene
perverted
to
a
superstitious
practise
▪
For
,
as
many
abuse
this
Ceremonie
in
the
Church
of
Rome
,
so
some
abus●
it
in
the
Church
of
England
.
Now
,
the
reasons
why
Christians
did
use
reverence
at
the
name
of
Iesus
,
by
cap
or
knee
,
or
both
,
rather
than
at
any
other
name
,
(
though
it
and
they
importing
one
and
the
same
thing
so
their
understandin
)
are
many
.
First
,
The
Iewes
had
question
against
Paul
,
touching
one
Iesus
.
This
name
also
by
the
ignominie
of
the
Crosse
,
upon
his
title
Iesus
of
Nazareth
was
placed
,
became
more
execrable
to
the
unbeleevinge
World
.
Secondly
,
it
was
his
proper
name
,
or
the
name
of
his
person
,
appointed
by
God
,
foretold
by
the
Angell
,
Luke
.
1
,
31.
imposed
in
his
circumcision
,
Luke
.
2
,
21.
where
he
had
his
peculiar
and
distinct
appellation
,
and
yet
this
is
his
personall
Name
,
not
only
as
he
is
Man
,
but
as
he
is
one
Christ
,
and
subsisteth
in
two
natures
,
Divine
and
Humane
.
Thirdly
,
because
of
the
signification
,
for
it
doth
expresse
the
Office
of
the
Redeemer
,
in
the
worke
of
Salvation
,
Matth.
1
,
21.
Fourthly
,
men
tooke
occasion
of
this
complementall
reverence
from
the
very
Text
it selfe
,
Phil.
2
,
10
,
as
sounding
to
that
purpose
.
The
question
is
therefore
,
whether
or
how
far
forth
we
are
bound
to
this
externall
act
of
reverence
,
either
by
force
of
the
said
Scripture
,
or
by
authority
of
any
constitution
of
the
Church
?
Of
both
which
I
will
treat
in
order
.
1.
Of
the
true
meaning
of
the
Scripture
,
Phil
▪
2
,
10.
At
the
name
of
Iesus
shall
every
knee
bow
,
both
of
things
in
Heaven
,
and
things
in
Earth
,
and
thiugs
under
the
Earth
.
If
it
be
the
true
proper
and
literall
sense
of
this
Text
,
that
we
must
bow
the
knee
by
externall
reverence
at
the
name
of
Iesus
,
then
it
is
a
precept
binding
us
to
the
necessitie
of
this
practise
by
indispensable
obligation
.
If
it
be
not
the
true
proper
and
literall
sense
of
the
said
Scripture
,
to
bow
the
knee
at
the
name
of
Iesus
,
by
such
an
externall
act
of
reverence
,
then
are
we
not
bound
to
the
practise
of
this
Ceremonie
,
by
the
force
and
vertue
of
the
Scripture
.
To
enter
therefore
into
a
more
exact
and
sound
discussion
of
this
point
,
wee
must
observe
3.
rules
,
which
serve
to
open
this
particular
,
and
sundry
other
in
the
sacred
Scripture
.
1.
Whereas
no
point
of
Religion
can
be
demonstrated
out
of
the
Scripture
,
but
as
the
Scripture
is
taken
in
the
true
,
proper
,
and
literall
sense
(
which
the
learnedst
in
the
church
of
Rome
do
also
confesse
)
we
must
acknowledge
,
that
the
Scripture
hath
but
one
true
,
proper
,
&
literall
sense
;
the
sense
of
it
being
the
very
forme
of
it
,
and
every
thing
hath
but
one
forme
,
as
reason
and
Philosophy
do
dictate
to
our
understanding
,
so
that
all
other
senses
,
(
so
called
)
as
,
Tropilogicall
,
Allegoricall
,
Analogicall
,
2.
Secondly
,
that
is
the
true
,
proper
,
&
literall
sense
of
the
Scripture
,
which
the
intention
of
the
speaker
,
and
the
nature
of
the
thing
it selfe
doe
importe
to
our
understanding
,
by
what
words
soever
(
proper
or
unproper
)
the
said
sense
be
expressed
in
the
Scripture
.
3.
Thirdly
,
we
must
therefore
observe
that
the
true
,
proper
,
and
literall
sense
of
the
Scripture
,
is
not
allwayes
that
which
the
words
do
beare
immediately
in
their
grammaticall
signification
;
but
that
the
words
of
the
Scripture
are
sometimes
proper
,
as
,
Christ
is
the
Son
of
God
;
sometimes
improper
,
or
methaphoricall
,
as
,
Christ
is
a
vine
,
a
Dore.
Now
,
if
the
words
be
improper
,
and
metaphoricall
(
as
we
shall
see
anon
)
we
must
note
that
(
as
D●s
Whitakers
did
truely
advertise
Bellarmine
)
the
improper
words
carry
not
in
them
the
literall
sense
of
the
Scripture
immediately
(
for
then
great
absurditie
would
follow
)
but
mediatly
,
that
is
to
say
,
as
they
are
reduced
unto
proper
words
,
as
here
bowing
the
knee
at
the
name
of
Iesus
,
is
an
improper
or
methaphoricall
speech
,
and
is
reduced
to
this
proper
speech
,
viz.
a
subjection
of
the
Creaturs
to
the
Sonne
of
God
;
which
being
the
true
,
proper
,
&
literall
sense
of
that
Scripture
,
is
contained
in
an
improper
&
metaphoricall
speech
.
I
come
therefore
punctually
to
the
thing
in
question
,
and
say
;
that
the
true
,
proper
,
&
literall
sense
of
the
Scripture
doth
,
(
according
to
the
intention
of
S.
Paul
,
and
the
nature
of
the
thinge
it selfe
)
represent
unto
our
understanding
,
not
an
outward
Ceremonie
of
bowing
the
knee
of
the
body
,
but
a
reall
subject
on
of
all
the
Creatures
in
Heaven
,
Earth
,
and
Hell
,
unto
the
Sonne
of
God
,
even
as
he
is
the
Sonne
of
Man
also
,
now
exalted
unto
Glory
.
Whereas
therefore
S.
Paul
saith
:
God
hath
given
him
a
name
above
every
name
,
Phil.
2
,
9.
The
cleere
and
evident
sense
whereof
is
this
,
that
Christ
,
(
so
humbled
before
in
the
assumption
of
our
nature
,
in
the
cours
of
this
life
,
in
the
maner
of
his
death
,
&c.
is
now
advaunced
and
honoured
by
his
Father
,
first
by
the
publike
manifestation
of
his
Divinitie
,
which
before
seemed
obscure
;
and
secondly
by
exaltation
of
his
humanitie
.
So
that
now
he
having
a
name
above
all
names
,
in
Glory
and
Power
,
all
Creatures
voluntarily
,
or
necessarily
,
are
subject
to
his
Dominion
;
which
subjection
is
expressed
by
a
metaphoricall
act
,
as
Esther
3
,
2.
The
Servants
of
Ahashuerosh
the
King
bowed
the
knee
unto
Hamon
,
and
reverenced
him
,
which
Mordechai
refused
to
performe
,
and
therefore
incurred
his
indignation
,
vers
.
5.
That
this
sense
is
the
true
,
proper
,
and
literall
sense
of
the
Scripture
,
according
to
the
intention
of
the
writer
,
and
according
to
the
nature
of
the
thing
it selfe
,
you
may
cleerely
discerne
by
all
the
circumstances
of
the
Text
;
and
amongst
many
,
to
evince
the
same
,
I
present
these
5.
ensuing
to
your
consideration
.
First
,
Iesus
,
and
thereupon
do
an
Act
of
reverence
,
either
inwardly
in
the
mind
,
or
outwardly
in
the
body
;
it
is
by
mediate
inference
of
it
in
our
understandings
,
unto
the
thing
or
person
it self
signified
in
and
by
tha●
Name
;
otherwise
this
Act
were
a
literall
or
syllabicall
Idolatrie
,
by
restraining
it
to
the
Name
,
and
not
extending
it
to
the
Person
Wherefore
when
I
heare
any
other
of
his
Names
,
as
Immanuell
,
Christ
,
&c.
I
am
(
by
vertue
of
the
said
reason
)
bound
to
do
the
like
reverence
at
the
sound
of
these
other
names
,
if
I
be
bound
unto
it
at
the
name
of
Iesus
,
because
the
same
person
is
in
every
name
imported
to
my
understanding
;
Else
in
regarding
one
Name
of
his
person
,
more
than
an
other
,
I
shew
that
I
regard
the
Name
more
than
the
person
,
or
the
name
without
the
person
;
the
first
being
wicked
,
the
second
a
foolish
conceipt
,
And
yet
neverthelesse
that
these
Ceremonialists
,
entertaining
Iesus
with
reverence
,
dismisse
Christ
with
neglect
.
2.
Againe
,
if
the
Text
bind
us
(
in
the
true
,
proper
,
and
literall
sense
)
to
this
externall
act
of
adoration
,
in
bowing
the
knee
at
the
name
of
Iesus
,
then
those
Ceremonialists
(
who
say
so
,
or
must
say
so
,
or
else
they
say
nothing
)
must
performe
this
Act
of
adoration
at
all
times
,
and
in
all
places
whensoever
,
and
wheresoever
they
heare
the
sound
of
this
name
;
for
the
text
speaketh
absolutely
,
generally
,
&
definitely
of
bowing
the
knee
,
without
any
imitation
or
restreint
:
And
yet
these
Ceremonialists
(
either
wanting
judgement
in
what
they
would
affirme
,
or
conscience
,
in
what
they
should
performe
)
do
not
exercise
this
Act
of
Adoration
,
at
all
times
,
and
in
al●
places
,
at
the
sound
of
this
Name
.
Yea
,
which
is
more
,
they
ought
by
force
of
their
owne
reason
(
●f
it
had
any
force
)
●o
practise
this
act
of
reverence
,
whensoever
they
read
this
name
of
Iesus
in
the
Scripture
,
or
any
other
Author
.
Nay
ought
they
not
,
whensoeyer
they
thinke
of
this
Name
,
bow
the
knee
?
For
their
●eason
(
if
it
enforce
what
obey
pretend
)
enforceth
all
this
which
I
alleage
.
3.
Thirdly
,
these
grave
&
supercilious
Ceremonialists
,
as
when
they
sit
,
they
can
●ot
do
this
peculiar
act
of
reverence
(
or
●t
the
least
not
with
due
complement
,
which
●n
all
things
they
effect
,
)
so
some
times
●hough
they
stand
,
yet
they
bow
not
their
knees
,
but
only
uncover
their
heads
upon
the
sound
of
the
Name
.
But
now
wher
●s
their
Science
?
Or
where
is
their
conscience
?
For
if
they
bind
us
so
strictly
●o
the
Letter
of
the
Text
,
we
will
bind
them
also
as
strictly
to
the
same
:
An●
therefore
we
say
,
that
,
though
by
uncove●ring
their
heads
,
they
do
an
act
of
reve●●rence
;
yet
this
act
answereth
not
precisel●
to
the
letter
of
the
text
;
and
though
ther●
be
often
a
Commutation
of
Pennance
i●
the
Bishops
Court
,
yet
we
cannot
allo●
them
(
and
the
Scripture
will
not
her●
allow
them
)
this
Commutation
of
rev●●rence
in
the
Court
of
Christ
.
First
,
becaus●
the
knee
,
and
not
the
Cap
,
is
here
strict●
prescribed
.
Secondly
,
because
the
Ca●
is
a
lesser
dutie
than
the
knee
.
Eithe●
therefore
observe
your
owne
rule
,
〈◊〉
discharge
us
from
the
necessitie
there●of
.
4.
Fourthly
,
we
may
observe
by
a
pe●●spicuous
and
forcible
reason
,
drawne
〈◊〉
impossibile
,
that
this
Ceremonious-act
〈◊〉
bowing
the
knee
at
the
name
of
Iesus
,
is
n●
the
true
,
proper
,
and
literall
sense
of
th●
Scripture
;
for
whereas
we
have
here
a
d●●stinction
of
3.
sorts
of
Creatures
,
whic●
must
bow
the
knee
at
the
name
of
Iesus
;
vi●
Angells
,
things
in
Heaven
;
Men
,
thin
〈◊〉
●n
Earth
?
and
Devills
,
things
under
t●
Earth
;
We
know
that
the
first
and
the
last
have
no
knees
to
bow
,
and
so
it
is
two
to
one
,
that
this
externall
act
of
bowing
the
knee
at
the
name
of
Iesus
,
is
not
the
true
,
proper
,
and
literall
sense
of
this
Scripture
,
and
that
,
by
force
of
it
,
we
are
not
obliged
to
this
externall
act
.
5.
Lastly
,
you
must
observe
,
that
S.
Paul
in
this
place
,
Phil.
2.
10
,
alludeth
to
the
word
of
God
,
Isai.
45.
23.
Every
knee
shvll
bow
to
me
;
which
is
properly
and
literally
understood
,
not
of
corporal
genuflexion
,
but
of
actuall
subjection
unto
God
.
This
very
place
in
Isai
,
the
Prophet
understandeth
to
be
verified
in
the
person
of
Christ
at
the
last
Iudgement
,
when
every
knee
shall
bow
to
him
,
as
the
great
Iudge
of
all
the
world
:
For
,
to
this
purpose
,
S.
Paul
produceth
that
place
Rom.
14.
11.
namely
,
by
the
subjection
of
all
Creatures
,
voluntary
in
some
,
involuntary
in
others
,
but
necessarily
to
the
Lord
Iesus
,
sitting
on
his
Tribunall
seat
of
Iustice
;
not
that
all
shall
do
this
outward
act
of
reverence
;
but
that
all
shall
be
in
subjection
,
which
is
signified
and
intended
in
the
same
.
For
God
descendeth
often
unto
Man
,
to
speak
after
the
manner
of
Man
,
because
Man
cannot
immediatly
and
freely
assent
unto
the
things
of
God
.
To
conclude
therefore
,
you
may
easily
perceive
,
that
S.
Paul
understandeth
this
bowing
of
the
knee
no
otherwise
,
than
he
understandeth
it
,
Rom.
14
,
11.
and
no
otherwise
in
either
place
,
than
the
Prophet
Isaiah
before
him
,
Isai.
45
,
23.
And
so
much
of
the
Scripture
,
by
which
the
Ceremonialists
inforce
the
external
act
of
Courtlike
Complement
at
the
name
of
Iesus
.
Of
the
Canon
,
viz.
18.
I
come
therefore
from
the
Sripture
to
the
Canon
,
which
runneth
in
these
words
:
When
in
the
time
of
Divine
Service
the
Lord
Jesus
shall
be
mentioned
,
due
&
lowly
reverence
shall
be
done
by
all
persons
present
,
as
it
hath
been
accustomed
.
But
if
the
Scripture
be
not
against
us
,
in
that
which
the
Ceremonialists
pretend
,
we
shall
the
lesse
feare
the
shot
out
of
this
CANON
;
and
therfore
we
answer
briefly
unto
them
.
1.
First
,
we
dislike
not
simply
the
practise
of
this
externall
reverence
at
the
Name
of
Iesus
(
for
we
condemne
not
the
Church
of
England
,
much
lesse
the
auncient
and
Vniversall
Church
in
this
behalfe
,
)
it
being
done
upon
good
and
sufficient
knowledge
without
superstition
,
and
without
opinion
of
necessitie
,
according
to
the
purpose
of
the
Church
.
Hence
it
is
that
Mr.
Hooker
lib.
5
,
5
,
30.
confesseth
in
expresse
words
,
touching
this
externall
act
of
reverence
at
the
name
of
Iesus
;
No
man
is
constrained
to
use
it
by
auy
Obligation
of
Divine
Law
or
Humane
.
2.
Secondly
,
I
observe
,
that
the
externall
act
of
reverence
at
the
name
of
Iesus
,
hath
bin
usually
practised
in
the
time
of
Divin
Service
,
not
whensoever
men
do
staud
,
&
when
in
the
time
of
their
standing
the
name
of
Iesus
is
sounded
forth
,
(
for
we
do
stand
at
the
recitation
of
the
Cr●ed
,
where
mention
is
made
of
Iesus
(
with
no
bowing
of
the
knee
)
but
at
the
reading
of
the
Gospell
;
and
therefore
the
CANON
must
be
understood
peculiarly
of
that
custome
,
when
it
requireth
a
reverence
,
as
it
hath
beene
accustomed
If
any
Ceremonialist
will
contend
with
me
in
this
point
,
let
the
same
Mr.
Hooker
in
the
same
place
,
be
an
Arbitratour
betwixt
us
,
to
decide
the
Controversie
.
Because
the
Gospels
,
which
are
weekly
read
,
do
all
historically
declare
,
something
which
our
Lord
Iesus
Christ
did
,
or
suffred
in
his
owne
Person
,
it
hath
been
the
custome
of
Christian
men
,
then
especially
,
in
token
of
the
greater
reverence
,
to
stand
,
to
utter
certaine
words
of
acclamation
,
Glorie
be
to
thee
,
O
Lord
;
and
at
the
name
of
Iesus
to
bow
.
It
was
therefore
a
Custome
aunciently
so
to
do
.
But
I
finde
in
Antiquitie
no
CANON
to
establish
it
,
(
and
verily
generall
custom
was
not
sufficient
in
this
behalfe
by
the
rule
of
S.
Austin
.
Ep.
118.
)
much
lesse
was
it
a
matter
of
necessary
observation
,
by
the
literall
sense
of
the
Scripture
.
And
to
declare
this
point
yet
more
plainely
.
Zozomen
.
Hist.
Eccl.
7.
c.
19.
relating
sundry
different
Customes
of
the
auncient
Church
,
writeth
thus
:
It
is
a
new
custome
in
the
Church
Alexandria
,
that
the
Bishop
there
doth
not
rise
up
at
the
reading
of
the
Gospell
,
which
custome
I
have
neither
found
nor
read
of
in
any
other
place
:
So
that
leaving
the
Bishops
of
Alexandria
to
their
owne
reason
herein
,
and
defence
,
for
this
diversitie
of
their
practise
,
contrary
to
the
generall
action
of
the
Church
.
I
may
conclude
,
that
neither
the
scripture
bound
any
,
nor
that
the
Canon
or
Custome
bound
all
to
the
observation
of
this
Ceremonial
act
,
which
the
profound
Ceremonialists
,
partly
by
vertue
of
the
Scripture
,
and
partly
by
authoritie
of
the
CANON
would
enforce
upon
their
Brethren
.
And
this
might
suffice
concerning
the
C●NON
in
this
behalfe
.
But
if
I
shall
not
offend
them
,
I
could
presse
them
further
with
the
Relation
of
an
auncient
and
very
Learned
Bishop
,
name
of
Iesus
,
that
it
is
a
name
above
all
names
,
he
conceiveth
the
word
name
to
be
putt
there
for
Person
,
as
in
Acts
4
,
12.
There
is
no
salvation
in
any
other
name
under
Heaven
,
whereby
we
must
be
saved
,
Quasi
diceret
;
God
the
Father
hath
now
declared
the
excellencie
of
this
Person
Christ
Iesus
,
that
he
is
the
Lord
of
all
Creatures
,
and
that
they
must
be
in
subjection
to
his
power
So
he
.
Well
,
I
will
leave
this
particular
,
(
as
perhaps
offensive
,
though
true
)
and
I
will
confirme
it
,
if
need
were
,
by
sacred
Oath
,
that
such
was
the
resolution
of
the
said
B●shop
,
and
shutt
up
all
the
whole
with
3.
observations
,
which
I
wish
men
to
weigh
well
,
in
the
Ballance
of
a
true
judgement
,
and
of
an
upright
conscience
.
1.
First
,
though
I
have
often
and
curiously
noted
the
behaviour
of
the
principall
Authours
of
this
Canon
in
time
of
divine
service
,
and
especially
in
the
reading
of
the
Gospell
,
yet
I
could
never
see
them
performe
any
externall
act
of
reverence
at
the
name
of
Iesus
.
2.
Secondly
,
though
many
good
Christians
bow
not
their
knees
,
or
bend
their
bodies
at
the
name
of
Iesus
,
in
the
time
of
Divine
Service
or
Sermons
,
yet
this
omission
of
outward
Complement
,
proceedeth
not
from
a
want
of
due
&
hearty
reverence
to
our
Lord
Iesus
Christ
,
but
because
the
Ceremonialists
would
impose
it
upon
them
,
by
a
plaine
misconstruction
of
the
Scripture
,
therefore
they
are
not
willing
by
such
an
act
of
reverence
to
give
testimonie
and
approbation
to
such
a
plain
ignorant
misconstruction
of
the
text
;
Though
otherwise
they
may
be
tractable
to
performe
it
,
according
to
knowledg
,
,
and
to
shew
their
obedience
to
the
order
of
the
Church
,
which
yet
doth
not
compell
men
to
the
practise
of
this
Ceremonie
.
For
as
it
hath
beene
intermitted
in
many
Congregations
,
and
by
disuse
is
wholy
laid
aside
;
So
we
do
not
heare
,
that
,
by
vertue
of
this
CANON
,
either
any
Minister
is
brought
into
question
for
not
stirring
and
provoking
the
people
unto
it
,
nor
any
of
the
people
presented
in
the
Spirituall
Court
,
for
neglect
therof
.
But
if
the
Scripture
enforce
it
,
and
the
Canon
require
it
,
why
is
neither
the
Pastor
,
nor
the
Parishioner
,
more
sharply
entreated
in
this
behalfe
?
3.
Thirdly
,
bowing
the
knee
at
the
name
of
Iesus
,
do
appeare
by
the
best
effects
of
Religion
,
and
in
all
due
Circumstances
thereof
,
to
have
more
true
zeale
,
devotion
,
and
love
unto
the
the
Lord
Iesus
,
than
many
,
yea
the
most
of
these
Ceremonialists
,
who
seeming
to
honour
him
with
Cap
and
Knee
,
do
by
their
Superstition
rather
than
Religion
,
herein
,
prepare
a
way
for
Iesuites
to
creep
in
with
the
Serpent
by
such
holes
into
the
Gardeu
of
Eden
,
the
true
Church
of
God
in
this
Kingdome
.
Let
us
therefore
,
not
so
much
affect
the
outward
forme
of
Religion
,
as
make
true
demonstration
of
our
love
,
honour
,
and
obedience
unto
the
Lord
Jesus
,
by
the
most
essentiall
and
proper
effects
therof
:
Lest
,
when
we
have
reverenced
him
with
so
many
Capps
and
Knees
(
whereby
we
please
our selves
rather
than
him
)
he
turn
us
away
with
a
Non
novi
vos
,
in
the
great
&
fearefull
Day
.
A
Post-script
Question
.
WHen
any
man
sweateth
by
Jesus
(
as
some
men
do
in
passion
or
glory
)
whether
the
stander
by
hearing
the
oath
,
be
bound
,
to
bow
his
knee
at
the
name
of
Iesus
?
FINIS
.
The
Publisher
hereof
to
the
Christian
Reader
,
of
what
rank
or
degree
soever
.
BEloved
,
I
(
qualis
quisque
sum
)
travailing
and
residing
,
ef●soones
,
about
my
lawfull
negotiations
in
divers
Transmarine
places
,
both
in
France
,
Germanie
,
and
the
Netherlands
,
have
done
,
and
do
observe
in
the
truly
Reformed
Churches
in
all
those
Countries
,
That
they
all
,
as
it
were
with
an
unanimous
consent
,
do
abandon
in
their
Congregations
,
this
externall
bodily
bowing
,
capping
,
crowching
,
oringiug
at
the
Name
or
naming
of
Jesus
,
and
their
Ministers
do
hold
it
to
be
an
ignorant
practise
,
and
impious
Ceremomonie
:
Yea
,
I
dare
be
bold
to
say
,
all
the
rest
of
the
purely
Reformed
Churches
in
Christendome
are
of
like
unanime
Iudgment
and
practise
.
And
I
having
,
not
without
Divine
Providence
,
obteined
the
Manuscript
,
which
by
the
same
Providence
have
passed
the
Presse
,
do
here
communicate
&
present
unto
your
view
the
Opinion
,
Iudgement
,
and
Determination
of
a
Pair
of
reverend
and
learned
Divines
of
our
owne
Church
,
members
of
our
two
famous
Vniversities
,
(
the
one
of
Cambridg
,
the
other
of
Oxford
)
concerning
the
same
bowing
,
capping
,
crowching
,
&
cringing
at
the
nam
of
Iesus
:
which
letter
and
Treatise
I
confesse
and
professe
,
have
given
me
and
some
Christian
freinds
of
mine
aboundant
satisfaction
in
the
point
.
Our
latter
learned
Authour
calls
them
that
so
much
use
&
plead
for
it
,
not
unproperly
,
Ceremonialists
you
may
easily
know
them
;
They
are
all
for
Ceremonie
,
naught
for
sinceritie
;
like
the
Apples
of
Sodome
,
all
shew
,
no
substance
;
somewhat
like
unto
painted
sepulchres
,
glorious
without
,
rotten
within
;
Not
much
unlike
a
fantasticall
Picture
,
which
this
Age
hath
produced
,
all
belly
,
Nobody
;
nor
much
unlike
the
Datestone
,
all
shell
,
no-kernell
;
Even
so
are
these
men
,
(
like
Baalls
consening
Priests
)
all
for
externall
willworship
an
adoration
,
preferring
it
before
internall
&
spirituall
true
worship
&
devotion
:
though
the
Holy
Ghost
hath
plainly
said
:
God
will
be
served
in
spirit
&
in
truth
.
Yea
,
some
of
their
Lives
and
Doctrines
do
declare
,
as
if
(
we
may
doubt
)
they
wished
that
that
and
other
sacred
Texts
of
Holy-writ
for
inward
sinceritie
were
obliterated
,
and
as
if
they
drew
all
their
doctrines
and
devotions
out
of
the
large
volume
,
entituled
Ceremoniale
Romanae
Ecclesiae
.
O
Fearefull
!
O
Tempora
!
O
Mores
!
And
hath
indeed
my
learned
Authour
t●rmed
them
Ceremonialists
?
I
hope
,
I
may
,
without
offence
,
change
two
Letters
in
the
word
,
and
theu
they
are
just
Ceremoniall-astes
,
or
asses
rather
.
All
which
so
much
use
and
advocate
for
the
superstitious
use
of
this
Ceremonie
of
bowing
,
capping
,
&c.
(
and
are
readie
to
cry
downe
preaching
,
alleaging
it
is
no
part
of
Gods
Worship
,
with
other
grosse
erronious
points
;
and
,
squaring
the
word
with
the
crooked
squire
of
their
own
Inventions
,
teach
,
indeed
,
for
Doctrines
the
Traditions
and
Precepts
of
Men.
)
I
challenge
,
charge
,
and
adjure
them
,
or
any
of
them
,
whether
Bishop
,
Doctor
,
Parson
,
Vicar
,
Priest
,
Curate
,
or
Chaplaine
,
in
the
Name
of
the
Lord
Jesus
,
(
which
they
so
superstitiously
abuse
)
as
they
will
once
answer
at
his
Tribunall
,
either
punctually
to
answere
(
with
the
spirit
of
meeknesse
,
letting
Gods
Word
be
their
Warrant
,
Touchstone
,
or
Vmper
)
these
precedent
Tractates
;
(
They
need
not
doubt
of
lawdable
License
at
London
House
)
Or
els
,
to
recant
their
Superstitious
and
Erronious
Doctrines
,
and
practises
;
or
,
at
leastwise
to
leave
pleading
for
Baall
:
And
I
desire
all
other
moderate
minded
Christians
to
be
satisfied
in
the
controverted
point
:
But
,
if
any
list
stil
to
be
contentious
,
we
have
no
such
custome
,
neither
the
churches
of
God
.
And
besides
the
Opinion
,
Iudgement
,
and
Determination
of
these
two
reverend
Divines
,
doubtlesse
you
may
have
seen
allready
published
,
the
learned
and
accute
Layick
of
Lincolns-Inn
(
that
hath
bowing
,
capping
,
crowching
,
and
cring
at
the
name
of
Iesus
:
And
a
threefold
Cord
(
I
trow
)
is
not
easily
broke
:
I
cannot
but
equallize
his
writing
with
these
two
Divines
:
And
though
I
have
,
I
thinke
I
need
not
challenge
an
answer
to
them
or
him
,
seeing
now
my
second
cogitations
tells
me
,
that
both
theirs
and
his
,
are
alltogether
unanswerable
(
for
I
hold
Widdows
nor
Page
,
to
be
any
direct
answeres
to
the
point
but
the
one
a
Raylar
,
and
the
other
a
Sophister
.
And
they
not
answering
,
I
say
,
directly
and
punctually
,
to
the
Premisses
,
I
professe
(
whoever
I
am
)
if
ever
I
be
called
from
the
Hagh
in
Holland
to
Pauls
Crosse
,
will
there
proolame
:
That
all
those
Ceremoniall
asses
are
silenced
,
gravelled
,
and
can
not
answere
,
and
therefore
ought
to
subscribe
to
the
Premisses
.
But
me
thinks
I
heare
still
some
of
them
mumbling
,
that
these
precedent
Authours
,
nor
the
others
by
them
cited
,
are
sufficient
to
stop
their
mouths
,
and
stay
their
practise
;
Then
let
me
have
leave
to
propose
to
them
,
That
,
That
if
the
matter
may
be
putt
for
the
voyces
or
hands
to
the
Clergie-men
,
I
dare
pawne
my
deerest
life
,
that
most
,
or
the
greatest
part
of
Bishops
,
Doctors
,
and
other
Divines
of
the
Church
of
Enland
will
subscribe
to
our-learned
Authours
:
And
that
will
be
doubtlasse
satis
superque
.
The
superstitious
Ephesians
we
know
cried
Great
is
(
the
Goddesse
)
Diana
of
the
Ephesians
:
So
we
may
say
,
Great
is
the
Goddesse
Dotage
of
these
Ceremonial
asses
.
Whom
therefore
we
must
leave
to
S.
Pauls
Doome
,
alleaged
by
our
first
learned
Authour
in
his
Conclusion
.
Yet
for
all
this
,
let
me
not
be
mistaken
,
that
I
doe
by
the
promisses
,
in
approving
these
learned
and
pious
Authours
,
Iudgements
&
discussions
out
of
Gods
Word
,
in
this
point
,
disapprove
or
dislike
(
alltogether
)
the
Ceremonies
of
our
Church
;
For
,
as
they
are
conformable
to
the
lawfull
Ceremonies
,
so
I
am
perswaded
there
is
a
moderate
laudable
use
of
them
,
so
a●
they
that
use
them
,
doe
them
for
decencie
&
in
order
,
according
to
S.
Pauls
Precept
.
Our
last
learned
Authour
,
at
the
Conclusion
of
his
Treatise
,
asketh
the
Opposites
a
Question
:
In
like
manner
,
if
these
Ceremoniall-asses
would
give
me
leave
,
I
would
aske
them
an
other
;
and
that
is
:
whether
our
Common
Beggars
,
when
they
aske
,
beg
and
iterate
for
Iesus
sake
,
which
sacred
Name
they
take
in
vaine
(
though
many
of
their
numberlesse
number
know
neither
God
nor
Christ
Iesus
his
Sonne
)
perhapps
100.
or
1000.
times
in
a
day
,
whether
,
I
say
,
we
that
hea●
them
,
be
bound
to
bow
,
cap
,
crowch
,
cring
,
or
no
?
And
so
,
beloved
reader
,
if
thou
reapes●
any
contentment
by
this
twofold
Treatise
,
give
God
the
Glorie
,
the
Authour●
their
merited
prayse
and
thanks
,
and
m●
the
Publisher
hereof
(
if
thy
Charitie
wi●●afford
it
)
thy
Prayers
at
the
Throne
〈◊〉
Grace
.
And
so
I
betake
you
to
God
and
the
Word
of
his
Grace
,
which
is
able
to
build
you
up
,
and
give
you
an
Inheritance
among
them
that
are
sanctified
.
Magna
est
Veritas
-
Et
praevalet
-
Et
praevalebit
.
Tuus
in
Christo
Iesu
H.
D.
The
second
Publisher
to
indiffernt
Reader
.
I
Do
judge
these
Reverend
Devines
faithfull
,
and
therefore
one
occasion
I
will
hould
communion
with
them
in
the
worship
of
God
,
and
although
they
do
in
some
things
practise
some
superstitions
,
which
I
dare
not
partake
in
,
yet
I
do
professe
to
hould
communion
with
them
in
all
holy
parts
of
Gods
worship
,
and
because
we
do
thus
practise
:
Here
is
one
IOHN
CAN
have
published
a
spitefull
,
if
not
rayling
booke
,
against
al●
that
doe
complaine
of
the
superstitions
,
used
in
our
Land
.
And
yet
hould
communion
Therefore
we
will
examine
his
accusation
;
For
,
if
he
be
false
in
this
,
then
let
all
,
that
feare
God
,
judge
him
a
false
accuser
,
like
his
Father
the
Devill
is
.
And
I
de
here
call
all
discret
men
to
witnes
,
that
b●
the
Laws
of
our
Land
,
the
Bishop
,
canno●
send
a
Minister
to
be
made
in
the
church
▪
till
the
Patron
do
first
choose
him
,
an●
send
him
with
his
Letters
to
the
Bishopp
,
IF
Iohn
CAN
would
have
triyed
and
defended
his
cause
of
Separation
from
all
the
Godly
Ministers
and
Professours
in
the
Church
of
England
,
against
Doctor
Ames
,
he
should
have
answered
his
first
and
second
Manuduction
against
M.
Robinson
,
and
tryed
,
if
he
cold
hav
don
more
than
M.
Robinson
have
don
,
for
ther
is
his
cause
proved
erronious
,
&
it
is
in
other
books
provd
fals
,
in
denying
the
Grace
of
God
,
given
us
in
Iesus
Christ
.
He
doth
know
,
there
are
books
have
been
published
this
16
years
,
which
have
proved
sundry
artikels
of
their
faith
false
and
erronious
,
yet
Iohn
Can
dare
not
write
against
till
the
Authours
be
dead
.
It
appeareth
unto
me
,
Iohn
Can
knoweth
not
the
right
calling
of
a
Teacher
into
the
Church
,
because
he
putts
no
difference
betwixt
Election
,
Approbation
,
&
Ordination
,
which
th●
Word
of
God
doth
distinguish
,
yet
in
his
book
he
count
them
all
one
thing
.
He
writeth
,
they
practise
nothing
,
but
that
the
Teachers
of
our
Church
have
affirmed
to
be
truth
,
which
I
manifest
,
is
not
so
:
for
,
we
affirm
,
God
hath
ordained
Schooles
,
to
educate
and
fitt
men
to
be
teachers
in
his
Church
,
and
such
are
necessary
instruments
,
to
increase
heavenly
graces
.
This
we
hold
,
is
a
worke
of
Faith
,
for
us
,
to
heare
them
preach
,
which
Iohn
Can
do
condemne
,
Act.
13.
15.
We
doe
beleeve
the
communion
of
Saints
,
and
thus
the
Church
have
beleeved
since
the
Apostles
dayes
,
and
though
Iohn
Can
doth
confesse
,
they
were
first
converted
by
our
Ministerie
,
yet
he
condemneth
those
that
doth
partake
in
that
holy
worship
,
contrary
to
the
Counsell
of
the
Holy
Ghost
,
in
dispising
Prophe●ie
,
Thess.
5.
20.
He
writes
himself
Pastor
of
the
auncient
English
Church
,
Whereas
John
Can
doe
command
all
those
which
do
denie
his
grounds
,
to
sett
downe
their
names
,
and
the
place
where
they
dwell
,
I
desire
of
him
to
shew
his
commission
,
for
I
think
he
is
vainly
consaited
,
and
one
that
doth
not
know
himselfe
,
therefore
fare
unfitt
to
reprove
those
,
which
have
laboured
more
yeares
in
studie
then
he
hath
monts
.
See
his
Booke
Folio
60.
The
Publisher
,
Post-scripe
to
the
Reader
.
IF
any
will-worship
or
Ceremonialist
say
:
that
this
bowing
and
ducking
at
the
name
or
naming
of
Iesus
,
is
justified
in
Mr.
Widdowes
his
Answer
to
Mr.
Prin:
I
reply
,
first
let
us
observe
what
a
brand
of
an
evill
conscience
he
have
,
which
do
defend
this
Superstition
;
It
is
certainely
knowne
,
that
Mr.
Widdowes
is
knowne
▪
and
detected
to
be
but
a
drunken
Divine
,
a
kind
of
mad-fellow
and
pot-companion
:
and
though
●e
useth
often
,
(
as
is
credibly
or
reported
)
to
sweare
by
the
sacred
name
of
Iesus
,
yet
his
answer
for
bowing
at
it
,
was
nothing
but
a
Sottishe
mad
,
rayling
Pamphlet
;
replied
unto
,
and
utterly
confuted
by
Mr.
Prin
,
and
he
putt
to
a
limping
silence
,
and
a
non
plus
.
But
some
of
you
,
Advocates
for
Baal
,
will
happily
say
,
that
Mr
,
Page
(
forsooth
)
hath
hard
,
and
killed
the
Cow
,
in
justifying
Widdowes
and
defending
of
bowing
and
cringing
at
the
name
or
naming
of
Iesus
,
which
his
pretended
gravitie
,
seeming
grave
stile
,
and
colloguing
Dedication
to
his
deere
Mother
the
Vniversitie
of
Oxford
.
But
whosoever
readeth
his
book
with
a
single
and
impartiall
eye
,
must
●eeds
say
,
that
it
is
,
likewise
,
farced
fuli
of
idle
impertinencies
,
sophistications
,
and
not
free
from
absurdities
,
falsities
,
and
blasphemous
comparisons
;
and
revilings
towards
the
person
,
and
junioritie
of
M.
Prion
:
though
upon
my
certaine
knowledge
the
learned
Laick
,
being
betwixt
30
&
40
yeares
old
,
is
of
sufficient
age
,
&
ambilitie
,
to
encounter
with
any
Iesuites
,
Priest
,
Arminian
,
Anti-puritane
,
or
Collegelubber
in
Christendom
;
as
his
learned
Labours
doe
sufficiently
testifie
to
the
World
:
And
herein
I
will
not
decline
,
but
dare
and
doe
appeale
to
all
that
are
Orthodox
,
Learned
,
Godly
,
and
Wise-hearted
of
the
aforesaid
famous
Vniversities
:
And
that
the
first
of
these
above●named
Advocates
babbleth
,
and
the
other
blattereth
.
They
are
allready
fully
confuted
by
these
Pair
of
Orthodox
Divines
,
before
in
the
twofold
Treatise
:
Aud
therefore
my
premised
Challenge
standeth
good
.
Let
therefore
any
opposite
Reader
,
in
the
name
and
feare
of
Christ
Iesus
,
forbeare
further
scoffing
,
rayling
or
giering
,
and
in
stead
thereof
,
if
he
be
able
,
take
pen
in
hand
,
and
see
what
he
can
say
to
to
the
Challenge
.
Iterum
vale
.
I
have
thought
it
not
impertinent
,
but
very
pertinent
,
to
annex
hereto
the
Copie
of
an
Arminians
Character
,
which
I
received
from
a
freind
,
as
followeth
:
An
Arminian
or
meere
Mountaguist
,
IS
an
Animal
,
scarce
rational
,
Peter
Lombard
and
John
Duns
,
rather
than
Peter
Martyr
,
and
Iohn
Calvin
:
and
for
more
moderne
Polemicks
,
he
preferres
Bellarmine
above
Chamierus
.
His
garb
or
fashion
,
when
he
comes
from
the
Vniversity
,
His
Religion
,
is
(
like
a
Confection
,
)
His
first
ambition
,
is
to
addresse
himself
to
be
some
great-mens
Trenchers-Chaplaine
;
Ignoramus
in
Court-curtesies
,
nor
a
sot
in
State
affaires
.
His
Devotion
,
is
so
conformable
to
the
Ceremonies
of
the
Church
,
From
all
false
Doctrine
&
Heresie
,
good
Lord
deliver
vs
,
were
oblitera●●d
.
And
he
is
so
bent
to
externall
bowing
at
the
name
of
Iesus
,
that
he
cannot
forbeare
to
do
the
like
at
the
Picture
of
Iesus
crucified
,
alias
a
Crucifix
,
if
it
stand
in
his
way
.
He
is
a
mungreel
Divine
,
who
,
as
it
were
betwixt
Hawke
and
buzzard
,
He
is
the
spawn
of
a
Papist
,
and
if
there
come
the
warmth
of
favour
upon
him
,
you
shall
see
him
turne
into
one
of
those
Frogs
,
which
arose
out
of
the
bottomlesse
Pit
:
And
if
you
marke
it
well
,
you
shall
see
him
reaching
out
his
hand
to
a
Papist
;
(
a
Papist
to
a
Iesuite
,
and
a
Iesuite
gives
one
hand
to
the
Pope
,
and
another
to
the
King
of
Spaine
:
)
And
so
wee
leave
him
to
get
more
Grace
,
professe
,
and
practise
more
goodnesse
.
His
Motto
Orthodoxus
.
CONCORDIA
DISCORS
.
WHere
as
Iohn
Can
doth
plead
for
the
Antiquity
of
their
Separation
,
and
saith
,
it
was
in
King
Edwards
dayes
,
but
I
answer
him
such
a
Separation
,
as
they
do
practise
,
was
not
knowne
55
yeares
since
,
and
the
first
Authours
of
these
were
Henrison
and
Robert
Brown
,
which
they
did
partly
recal
,
there
was
of
their
Disciples
,
that
were
apprehended
in
suffock
,
3.
at
Nayland
,
for
distributing
of
their
Bookes
,
and
condemned
,
after
the
Iudge
offered
them
pardon
,
if
they
would
live
obediently
,
as
the
book
of
Common
Prayer
did
direct
,
but
they
answered
,
that
the
booke
of
Common
Prayer
was
the
great
Idoll
of
the
Land
,
on
which
the
Iudge
was
exceedingly
offended
against
them
,
This
is
a
true
Relation
.
S.
O.
FINIS
.
Notes, typically marginal, from the original text
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