Lame Giles his haultings. Or, A briefe survey of Giles Widdovves his confutation of an appendix, concerning bowing at the name of Iesus Together with a short relation of the popish originall and progresse of this groundlesse novell ceremony: wherein Mr. Widdovves his manifold forgeries, oversights, and absurdities are in part detected; and the point, of bowing at the name of Iesus, together with that, of cringing to altars and communion-tables, is now more largely discussed. By VVilliam Prynne, an vtter-barrester of Lincolnes Inne.

LAME GILES HIS HAVLTINGS OR , A BRIEFE SVRVEY OF GILES WIDDOWES HIS Confutation of an Appendix , concerning Bowing at the name of Iesus .

Together with a short Relation of the Popish Originall and Progresse of this groundlesse novell ceremony : Wherein Mr. WIDDOWES his manifold Forgeries , Oversights , and Absurdities are in part detected ; and the point , Of bowing at the name of Iesus , together with that , of cringing to Altars and Communion-tables , is now more largely discussed .

By WILLIAM PRYNNE , an Vtter-Barrester of Lincolnes Inne .

PROVERBS 26. 3. 5. A whip for the horse , a bridle for the Asse , and a rod for the Fooles backe . Answer a Foole according to his folly , lest he be wise in his owne conceit . Horatius Sermonum lib. 2. Satyr. 3. O major tandem parcas insane minori .

Imprinted for Giles Widdowes , MDCXXX .

To his much honoured Mother , the famous vnparalleld Vniversity of Oxford , WILLIAM PRYNNE , an vtter-Barrester of Lincolnes Inne , wisheth all Grace , Honour , Happinesse , and Tranquility .

MOST illustrious , most renowned Foster-Mother , ( if it may be lawfull for me , a quondam-sonne of yours , even now to stile you so ; ) the tender regard I have of your unspotted fame , hath enforced me , out of my filiall duty , to acquaint you with some notorious Errours , and more than ridiculous Oversights of an Individuum-vagum-sonne of yours , come forth in print of late under your Authority , as same ( I hope a a Mendax fama noces . Propertiu●l . 4. Eleg. 2. p. 191. but lying ) hath reported ; which if you correct not in due season , ( as I presume you will ) are like to make the world beleeve , that Ignoramus , to b b Players and Playes , ( whom both Fathers and Pagan Authors rightly stile , the plague of soules ) remove in times of pestilence from infected places where they have brought a plague , to places not infected . avoid the Plague , hath fled from Cambridge unto Oxford , this Vacation ; and that you have given him , not onely entertainment , but a new Commission , both to pen , to print , to act , and publish to the world , his * * This is Mr. Widdowes 2. Booke . Second part . This Sonne of yours , which I meane , is one Giles Widdowes , a c c Mark . 12. 42 , 43. poore haulting widdow in truth for braines and learning , of which hee never had two mites : of whom I cannot say as d d Acts 26. 24. Festus did of Paul , that too much learning did make him * * He hath been once or twice distracted . mad , but want of wit . These Errours and Oversights of his , with which I here acquaint you , are contained in a new divulged Booke , much like the Authour ; intituled , The lawlesse kneelesse schismaticall Puritan , &c. In confutation of which , I neede say no more to such as know him , but , that Giles Widdowes Rectour of St. Martins Church in Oxford , was the Authour ; for whose use alone , ( if wee may beleeve the Title ) it is imprinted , there being nothing in it fit for other mens use , unlesse it be to make them laugh these winter-nights . It was my chance in my late passage through Oxford towards London , to heare , that this ridiculous Pamphlet , ( which made mirth enough in writing ) was newly preferred ( and that by publike license ) to the Presse , to make the Authour of it ( no simple Ignoramus ) a foole in print . Whereupon I repaired to the Printing-house , where I found the written Copie , ( which I onely turned over , not perused ) so mangled , so interlined and razed by Mr. * * So have I beene enformed , that he had the perusal of it . Page , and others who perused it before its approbation , that there was scarce one page in all the Coppie , in which there were not severall written Errours , Absurdities and Impertinencies quite expunged ; and if all of them had had the signe of the Crosse upon their faces , as well as some , the Printer questionlesse should have had no worke When I beheld so many Errours crossed in the written Coppy , ( perchance to please the Authour , who in his * * Pag. 71. 72. Booke hath made the Signe of the Crosse a necessary Ceremony , he meanes ( I take it ) for to crosse out his Oversights ; ) I expected none at all in the printed pages ; on which I had no sooner cast mine eyes , but I espied divers Bedlam Errours , and those so grosse , that I thought such visible notorious malefactours ( whose very faces did proclaime their guiltinesse , though their tongues were mute ) could never passe through an Vniversity presse , and not be pressed quite to death . Whereupon taking pitty on the crazie Authour , with whose many knowne infirmities I was of olde experimentally acquainted , whiles I was a resident in Oriell colledge ; and withall compassionating the oversight of the Licenser , who for feare of crossing out all the Booke , ( as hee had crossed out very much ) permitted such foule grosse Errataes to passe uncrossed ; ( perchance because the Anti-puritan Authour was here turn'd puritan , * * I heare that Mr. Widdowes was very angry with Mr. Page , for crossing out so much of his book as he did . in good earnest , and would not suffer these Infants of his pure braine to be baptized with the Crosse , for which hee deserves a Censure : ) For the anticipation of that great scandal & disreputation which I presaged might light on you , Deare Mother , for giving the least shew of approbation 〈◊〉 ridiculous erronious toyes as these ; as soone as I arrived at London , I wrote two Letters , the one to your present Vice-Chancellour ; the other to your Sonne , Giles Widdowes . wherein I informed them privately of these ignorant absurd Mistakes , which were like to fly abroad in print ; advising them to correct them in due season , before they were divulged , for feare they should eclipse your honour , and blurre their owne repute . The Copies of which Letters I shall here set downe , that so your selfe and others may take notice , how fairely , how sincerely I have dealt both with you and them ; and so see what cause I have to write thus to you in print , to cleare both my owne and your reputation .

The Letter I wrote to Mr. Vice-Chancellour , ( in which I inclosed a short Survey of Mr. Widdowes his Errours , in this his Confutation of my Appendix , was this .

SIR , the reverend respect I beare unto my much honoured Mother , the Vniversity of Oxford , and to your selfe as her Vice-Chancellour , hath induced me to present you with the inclosed short Survey of Mr. Widdowes his Answer to my Appendix , authorized by you for the presse , ( as friends informe me ) through which it hath well-nigh passed : In which there are so many grosse mistakes ; so many false , absurd , impertinent Quotations ; so many illiterate , ridiculous brainsicke passages , exposing the frenticke Authour to the lash , if not your selfe the Licenser , and the Vniversity her selfe ( whose Vice-Chancellour 〈◊〉 ●●thorized , and whose Sonne hath penned , hath published so vaine erronious a Booke ) to unexpiable disgrace : that though they give an infinite advantage to my cause , ( which needes no Patron but it selfe ; ) yet I have chosen rather to advise you privately as a friend , in time for to correct them before they flie abroad , in print , then to hazard your owne , or the Vniversities reputation , in suppressing , in repenting the publication of them , when it is too late . For mine owne part , I desire not to crush Mr. Widdowes his Infant in the cradle , as though I feared it , there being nothing in it worthy the Presse , much lesse a Reply : but my desire is to conceale his knowne weaknesse , ( if not the Vniversities and your owne Oversight ) by a timely discovery of his authorized grosse mistakes ; which if they should take printed wings , and fly about , ( as they are almost ready to forsake their nest ) I shall be forced in my owne defence , to passe such a publike Censure on them , as will not onely scare the oft distracted Authour out of his crazy wits , but draw perchance some blot of disreputation on your selfe , who should not suffer such cackling ●●raying wild-geese as these , to fly Cum privilegio from our Oxford presses . Thus referring this short inclosed Survey of a whole field of tares , and wild-oates , ( which I would wish you to mow downe in time ) unto your grave consideration ; I commend you with my best well-wishes unto Gods direction : Resting

Lincolnes Inne . October 20. 1630. The unfained tenderer of your owne , and the Vniversity of Oxfords reputation , WILLIAM PRYNNE .

The Survey inclosed in this my Letter , ( which I shall now intitle , Lame Giles his haultings ; Or , The Brainlesse All-knee Superstitious Anti-puritan ) was this which followeth .

A briefe Survey of Mr. Giles Widdowes his Answer to Mr. Prynne his Appendix .

IN this Answer of M. Widdowes , I shall desire you to consider these sixe particulars .

First , his injurious imputation of many false Quotations to me , which Quotations are all true . To instance in some few .

Page 5 : He writes in generall ; a a This is thri●● repeated ; page 5 , 60. and 68. lest Dulman his reader should forget it ; and at last he prints it in hls Errata too , that all might know it is but a trebl● Errour . That I have falsified 15 , nay 36 Scriptures , and fourescore primitive Fathers and others . Whereas hee can never prove , that I have falsified one of them : The most of the Fathers and Authours quoted in my Appendix hee never as yet so 〈◊〉 as read ; to conclude then that I have falsified them 〈◊〉 ever he hath viewed them , is but an over-auda 〈…〉 Censure , yea a forged Calumnie ; as may app●●●●●● these particular Instances .

Page 16 : He taxeth me for misquoting Calvin on Phil : 29 , 10. asfirming ; b b Yet himself in his Errata confesseth it to be an Errour . That Calvin makes no mention of the Sorbonists in this place of his . Whereas if he will be pleased to use the helpe of his spectacles to review his oversight , he shall finde Calvin writing thus of the Sorbonists in that very place . Plusquam ridiculi sunt Sorbonici sophistae , qui ex praesenti loco colligunt , genu flectendum esse , quoties nomen Iesu pronunciatur , quasi vox esset magica , quae totam in sono vim haberet inclusam . Which saying of Calvin is repeated and approved by Marlorat on Phil: 2 , 9 , 10.

In the same 16 page , ô ridiculous ignorance ! he blames me for misquoting the Magdeburgian Centuries : in the 2. Cent : cap : 5 : where there is nothing concerning bowing at the name of Iesus , no mention of the Sorbonists : When as * * This himselfe acknowledgeth in his Errata , under which Title his whole Confutation ( which is nothing else but a Chaos of all-compacted Errours ) may be most aptly placed my quotation in my Appendix , is Dr. Willets Synopsis Papismi : ( which is divided into Centuries ) Century 2. Error . 51. Where Dr. Willet handles this point of Bowing at the name of Iesus , by way of Appendix ; condemning it for a Popish Errour , a superstitious Custome contrary to their owne popish Canons and Decrees . An Authority which Mr. Widdowes can never answer .

In the 17 page , he writes ; That page 398 , and 399. of Dr. Whitaker his Answer to Mr. William Rainolds Refutation , are false Quotations . But if Mr. Widdowes , or any man else will be pleased to peruse this Answer of Dr. Whitakers , printed at Cambridge by Iohn Legat , Anno 159● , p : 398 , 399. ( the Impression which I followed in my Appendix ) hee shall finde the Quotation true both for page and matter ; and Dr. Whitakers opinion point-blanke against the very bowing at the name of Iesus onely , which ( saith he ) may breede a more dangerous Errour than any it can remove , to wit , that Iesus is better than Christ , which is wicked to imagine .

Page 21 : He censures me for injuring Pope Gregory the 10 : and that in two particulars : first , for misquoting , secondly , for perverting his words . The misquoting is , of Sexti Decretalia , lib: 2 , Tit: 23 , cap : 2 : for Lib: 3 : De Immunitate Ecclesiae , cap : Decet : 6. The perverting is in my putting of onely , for chiefly . For the misquotation , if it please Mr. Widdowes to survey my Anti-Arminianisme , p : 193 , number 5 , in the margent ; he shall finde there , that I have quoted the Booke right : For it is there , Sexti Decretalia , lib: 3 , Tit: 23 , cap : 2 : and so it is in my Appendix too , in most Coppies ; if it be not so in his , let him blame the Printer , not my selfe ; so that the booke is not misquoted by mee . And whereas Mr. Widdowes to correct my false Quotation , writes ; that it is , lib: 3 , d d See Sexti Decretalia Paris . 1507. fol. 187. the Edition which I follow . De Immunitate Ecclesiae , cap : Decet : 6 : I must needes informe him , that , De Immunitate Ecclesiae , hath reference not to lib: 3 : but to Tit: 23. and for the chapter , it is cap : 2 : not cap : Decet : 6. So that his correction is false , my Quotation true . For the perverting of Pope Gregories words , I must needes reply , that I have not falsified Pope Gregories words , but Mr. Widdowes hath grossely misrecited mine : For whereas I write , that Pope Gregory enjoynes men to bowe [ especially ] at the Masse ; Mr. Widdowes would thrust in , onely at the Masse : So that Mr. Widdowes grossely injures me ( not I Pope Gregory ) in these and sundry other particulars of this nature , which for brevity sake I here omit .

Secondly , his falsifying and grosse mistake of Councels , Fathers , and other Authorities alledged by him in his answer , to justifie the bowing at the name of Iesus . For instance in all the Councels , and Fathers , which he quotes for the Antiquity of this duty .

Page 22. To bowe at the name of Iesus is the 20. Canon of the Councel of Nice : whereas that Canon onely enjoynes men e e Quoniam sunt in Dominica die quidem ad orationem genua flectentes , & in diebus Pentecostes , placuit de hoc sanctae & magnae Synodo , cunctos in omnibus locis consonanter et consenti . enter stantes Dominum ora● redebere , Surius Tom , 1. p 347. to pray standing , ( not kneeling ) betweene Easter and Whitsontide , and on every Lords day , in token of Christs resurrection .

Page 23. The Councell of Ephesus consisting of 200 Bishops against Nestorius , hath inserted bowing at the name of Iesus among their Acts. So Binius : Tom: 1 : cap : 5 : p : f f For pag. 687 Edit. Coloniae Ag●ip : 1606. the Edition in Oxford Library , which Mr. Widdowes ( who hath converted all his bookes into good liquor ) followes . 685 : I here being no such thing in Binius , nor in that Ephesine Councell , which commands men onely , to worship Iesus with the worship of God : but not to bowe their knees at the mention of his name ; which they doe not at the recitall of the name of God .

Page 21. Hee quotes Cyril of Alexandria , for this bowing : and what are his words ? Adoramus Emanuelem , &c. Ergo , wee must bowe at the name of Iesus : A strange inconsequent : Ergo wee must bowe at the name Emmanuel , ( which none ever doe ) had beene farre better .

In the same page , he quotes Athanasius to Adelphius pag : * * For page 53. 54. Edit Parisiis 1608● in Si● Thomas Bodlies Library . 69. And what are his words ? Ideo adoravit , &c. Athanasius speakes it of rerum natura , when the rockes did cleave , &c. at the passion of Christ : Mr. Widdowes applies it to the Church , in bowing at the name of Iesus : A grosse mistake .

Page 22 : He quotes St. Hierom on Esay c : 45. for bowing at the name of Iesus . What are his words ? Moris est Ecclesiastici , &c. ( I will adde the concealed words to make some sence ) Christo genu flectere : It is an Ecclesiasticall use to pray kneeling to Christ : Ergo to bow at the name of Iesus . Risum teneatis amici ? Is not this more ridiculous then Ignoramus ?

Page 16 , 17. He misquoteth Calvin , Marlorat , the Centuries , Mr. Cartwright , and Dr. Whitaker , who all conclude against him in this point of bowing .

Thirdly , the ridiculous absurdity of his Quotations , and his Inferences from them : for example , page 22. He quotes the 20 , Canon of the Councel of Nice , from which hee must argue thus : The Councel of Nice commands men to pray standing ( not kneeling ) on Lords-dayes , & on Pentecost , in g g Of which custome , with the reason of it , you may reade , Concil. Carthag 6. Can. 20. Concil. Constanti●op . 6. Can 90 Concil ●utenens● sub Car. magno , Can. 37. Gratian. Distinctio 3. Iustin Martyr , Explie . Quaest. Christ . ● Gent. positarum . Quaest. 115. Hierom. adver . Luci●erianos , c. 4. And these prayers were stiled Stationes . Tertu●●d Vxorem , cap. 3. &c advers. Psychicos lib. remembrance of Christs resurrection : Ergo to bow at the name of Iesus . Page 23. Hee quotes the Councel of Ephesus ; from whence he thus disputes : The Councel of Ephesus enjoynes men to worshippe Christ crucified , as God : Ergo to bow at the name of Iesus . The like Inferences he brings from Cyrill Athanasius , Hierom , Calvin , the Centurists , Dr. Whitaker , and others : page 16 , 17 , 21 , 22 : ( and so page 40 to 47. ) All these accord , that Christ must be adored , because hee is God : Ergo we must bow at the name of Iesus . Were ever such consequents heard from an Vniversity man , a Logician , a * * Page 1. line 〈◊〉 Metaphysicall Divine , who is better acquainted with Essentialls , Essentiates , and their modalities , ( as it seemes by his 2 , 3 , 13 and 14 pages ) then with the question now in controversie , or with any Article of his Creed ?

Fourthly , the Tautologies , Chasmes , confusion , ill-connexion , and immethodicall disorder of his stile , his matter , which hath no more dependancy , order , art , or method , then Tom Coriots Travells , or Lady Davis her Comment upon Daniel , whose halting stile Lame Giles hath followed .

Fifthly , his vaine idle tearmes of art , brought in by head and shoulders , to make schollers thinke hee were once more frentique , or Country Clownes beleeve hee were some Conjurer : Witnesse his Essentialls , Essentiates , and their modalities , which have confounded the fanatique Professour , ( to wit the Authour ) and overthrowne his chaire : page 2 , 3 : His reall morall Correlation , his internall Relations , Entities , Causations , Inherence , Products , and mutuall dependence , &c: which Mr. Prynne understands not : page 14 , nor yet Mr , Widdowes himselfe as I suppose ; if his braines be now as crazie as I have knowne them .

Sixthly , his absurd invective scurrilous railing passages against the Church and Doctrine of * * Which Church , the first reformers of our Church , and all our godly Martyrs highly magnified , especially for her Orthodox Doctrines , how ever some contemn● and hate her now . Geneva , which Doctrine is the same with ours : page 6 , 7. A passage so vile , so venemous , that it deserves at least the Ferula , if not the rod of his Mother Vniversity , who would blush to authorize such absurdities , such lies , such passages and frentique Treatises for the Presse , as these .

Ex ungue leonem ; by this short Survey of some few pages , you may judge of all this Animals book , how false , how vaine it is .

This ( my deare Mother ) was the Survey of some few printed pages of Mr. Widdowes his Confutation , which I sent inclosed in my Letrer to your Vice-Chancellour , who had time enough to correct them , to suppresse them ere the booke came forth .

At the very selfesame time I wrote another friendly Letter to Mr. Widdowes , in which I admonished him of these his oversights , advising him to correct them ere his Confutation came to publike light ; the Contents of which Letter● ( that so you may see my condour towards him , who is so full of causelesse gall and bitternes towards me ) I have here subscribed .

MR. Widdowes , I understand that your Answer to my Appendix , about bowing at the name of Iesus , is almost finished at the Presse ; in which Answer of your● there are sundry false Quotations , Inconsequents , Oversights , and grosse mistakes , which for Colledge and old-acquaintance sake I thought good to admonish you of in time , that so you might correct them before you publish them to the world , for feare of after-claps . It is not the common use of adverse Writers , to acquaint one another privately with their slips before hand ; but my love and mildnesse towards you is such , in regard wee were once fellow-collegians , that I would rather anticipate , than take advantage of your errours . Mistake me not , as though I wrote this to you to * * Yet even a foole when hee holdeth his peace , is counted wise , Prov. 17. 28. suppresse your answer : alas , it 's so illiterate , so absurdly impertinent in most things , that I rather pitty than feare it : My onely meaning is , to forestall your printed Oversights , ( not your Answer : ) which are so many , so absurd , that most will deeme you crackt-braind when you penned , if not the Licenser hare-braind when hee authorized them . What these your Misquotations , Oversights , and Absurdities are , you may learne from Mr. Vice-Chancellour , to whom I have now sent a Survey of them , which I would wish you to peruse . To give you a touch of some of them in a word : Dictum sapienti sat est . Page 16. You taxe me for misquoting the Magdeburgian Centuries , when as I quote not them , but Dr. Willets 2. Century of Popish Errors : Error : 51. Page 17. You censure me for misquoting Dr. Whitaker : p : 398 , 399 : which quotation is true in that Edition of Cambridge : 1590 : which I follow . Page 16 : You reprehend me for misquoting Calvin on Phil : 2 : 9 , 10 : as if he made there no mention of the Sorbonists ; as in truth he doth . Page 22. You vouch the 20 Cannon of the Councell of Nice , which commands men to pray standing on Lords-dayes and Pentecoft , as a direct authority for bowing at the name of Iesus . Page 21 , 22 , 23. You absurdly misapply the passages you quote out of the Councell of Ephesus , Cyril , Athanasius , Hierom , and others , to bowing at the name of Iesus , when as their words import not any such thing , as you may see , if you will but peruse them once againe . These few , together with an hundred such like oversights , which I spare to mention , are sufficient to informe you , how open you lie unto my lash , which you may chance to feele , if you will needes make your selfe an Ignoramus , or a Foole in print . Stripes are prepared for the backe of Fooles , Prov: 19 , 29 : and I have some in store for you , if you expunge not these your errors ere they come to publicke light . Lo , I have forewarned you as a private Friend , and if you take not this my warning ; you must excuse me if I fall foule upon these your Oversights as an open Adversary . Thus much for your bowing .

For your Schismaticall Puritan , which you strive to justifie in your first and second pages . I must informe you of 4 mistakes committed in it : The first is in the very Definition of a Puritan , which most besides your selfe define to be , not , A Protestant Non-conformist , as you ; but , * * Est vir ftultus , inconsultus , expers ratione , mente captus & deceptus , &c. A Protestant scared out of his * * Mr. Widdowes hath bin once , and most say , twice distracted ; and would you not think so by his writing ? therefore by this definition hee is twice a Puritan . wits : and how neare this definition may concerne your selfe , and whether it makes not you , at least a simple , if not a * * See Iohn Whites Way to the true Church , sect. 4. num. 19 , p. 141 who writes , that Papists are the Puritans . double Puritan , I leave you to consider . The second is in the Genus of a Puritan ; which you make a Protestant , but falsly , yea absurdly ; since a Protestant is not the Genus of Novatians , Catherists , Donatists , or Papists ; ( who were never yet reputed Protestants , and were long before the name of Protestants was knowne ; ) who yet are true and reall Puritans both by your owne and others confession . The third is in the Differentia Essentialis of a puritan ; which , say you , is a Nonconformist : which difference , as it excludes all Papists from being Puritans , because they are most conformable to any ceremonies , especially to this , of bowing at the name of Iesus ; ( which contradicts your first Species of a Puritan , in which you include the Papist : ) so it makes all forraigne reformed Churches , Puritans , ( which I hope you dare not say ) they being not conformable to our Cerememonies : and withall it thwarts Bishop Mountagues distinction , of Conformable and Inconformable Puritans : of Puritans in Doctrine , not in Discipline : of * * See his Appeale to Caesar Tantum non in Episcopat● Puritani : and I hope you dare not controll this learned Bishop . The fourth , is in the Species of a Puritan ; which say you are ten ; there being ten severall * * See his Confutation , pag. 2. Puritanities : But this is onely Endymionis somnium . For the Perfectist , the first Species ; which say you is the Novatian Catherist and Papist , are no Protestants ; Ergo no Species of a Paritan , whose Genus you make a Protestant . Moreover , the Brownists and Anabaptists ( to omit the other severall Species of Puritans , which have no specificall difference betweene them ) are no Protestants , neither in doctrine , nor in discipline : Protestants disclaime them , and they Protestants , from whom they sever and divide themselves even altogether : therefore they are no Puritans , because no Protestants . These severall Oversights I thought good to recommend to your second & more refined sober thoughts ; which if you impudently publish to the world without fear or wit , before some caftigations passe upon them , are as so many wandring Bedlās very like to tast of the whipping-post : and I doubt not but their stripes will prove your smart . Thus desiring your favorable acceptation of this my friendly admonition , together with the resolution of these ten Queries in your Reply to this my Letter , or in some Appendix to your Answer : viz.

What ancient Fathers or Authours can be produced to prove this bowing at the recitall of the name of Iesus● a duty of the Text , and what are their names ?

What Fathers or ancient Records doe testifie , that bowing at the name of Iesus was used in the primitive Church ; and what are their words ?

What ancient Authorities there are before Zanchius , Whitguift , or H●●ker , which testifie , that bowing at the name of Iesus was used in the time of Arrius ?

Whether there be any one Father , who speakes directly and punctually of bowing at the name of Iesus ; and who he is if any such there be ?

Whether Popes , or Popish Councels and Authours were not the first broachers , and chiefe propagatours of this Ceremony ?

What difference is there betweene Papists and Protestants bowing at the name of Iesus , since Protestants condemne them for this Ceremony , and yet doe use it ?

What reasons are there , that men should bow onely at the name of Iesus , more than at the name of Saviour , which is the same with Iesus ; or at the name of Emmanuel , God , or the like ?

Why men should rather bow at the mention of the second than of the first person in the Trinity , * * The reason of this Quere I have now added ; with the reasons of the two ensuing Queries . since Christ himselfe tells us , Iohn 5 , 23 : That all men must honour the Sonne , even as they honour the Father , and no otherwise : and Phil: 2 , 10 : informes us , that Christ by this his exaltation is onely , in the glory ( as the Fathers and others reade it ) not above the glory of God the Father , at whose name none ever bow ?

Whether the sole bowing at the name of Iesus , be not superstition in the opinion of Dr. Willet , Dr. Fulke , Pareus , and other Protestant Writers ? And why men should rather bow at the pronunciation of the name of Iesus , than at the sight of it in a Bible , a wall , a glasse-window , or in the frontispice of a Iesuites workes , before all which it is prefixed ; since at the name of Iesus , may be as aptly applied to the eye , as to the eare ; to the sight , as to the sound or hearing of the name of Iesus ?

Whether the not bowing at every recitall of the name of Iesus in time of Divine service be a sinne or no ? ( as it must needes be if it be a duty of the Text : ) And why it should be a duty in time of Divine service and Sermons onely , ( in which of all other times it is most needlesse to expresse mens reverence , subjection , and high respect to Iesus : because every part of divine service , especially * * This himself acknowledgeth ; p. 84. l. 28 , 29 , 30 , 1. kneeling in prayer , prayers unto Iesus , and in the name of Iesus , are nothing else but an ample testimony of our service , thankfulnesse and subjection to him as our Lord and Saviour ) rather than a duty at other times , when men shew lesse reverence , and submission unto Iesus ; and are more apt to abuse and profane his sacred name ?

I take my farewell of you ; commending your Errours to your owne castigation , and your selfe to Mr. Vice-Chancellours better instruction : and so I rest

Lincolnes Inne . October 20. 1630. Your loving Friend , WILLIAM PRYNNE●

TO these Letters of mine I never yet received answer , though they were both delivered before this Confutation was fully printed . Which Confutation now flying abroad without any castigations of these forequoted Errors , notwithstanding these two Letters , I thought it my duty with all convenient speede to acquaint your Motherhood with them , with these two Letters , and the inclosed briefe Survey , that so you might the better discerne the * * Prov. 14 , 16. The foole rageth and is confident . brazen-faced impudency of your Sonne Giles Widdowes , who hath published these his Errours to the world , to your disgrace , for all my friendly advice ; that so you may more justly tutour him at least , if not chastise him for these his frenticke Oversights , which may draw a greater blurre upon your selfe , than ever they can cast on me , or him , whose reputation is so small , that he is not capable of disgrace .

And now , Deare Mother , that you may know what cause you have in time to censure , to correct this untutered Sonne of yours , ( whom you may doe well to set to schoole some twenty yeares longer , before you suffer him to print any more , at leastwise under your authoritie , which I suppose he hath now abused ; ) I shall desire you to take into your grave consideration , and then into your Censure , these few ensuing particulars , which I have gleaned since his booke was published .

To passe by his false Quotations of 1 1 Page 21 , 23 Binius Concil: Tom: 1 , page 670 , for 671 : and page 685 , for 687. Edit: Coloniae Agrip : 1608. Of 2 2 Page 21. Athanasius to Adelphius , pag 69 , for page 53 , 54 , Edit: Parisijs : 1608. Of 3 3 Page 28. Irenaeus , page 51 , for page 38 , 39 , Edit: Basiliae , 1571. Of 4 4 Page 28. Hilary , lib: 9 , De Trin: p : 135 , for 64 , Edit: Colon : Agrip : 1617. Of 5 5 Page 31 , 32 Cyrill Thesauri , l : 8 , p : 99 , for p : 190 , Edit: Parisijs 1604 : the Editions in Sir Thomas Bodlie his Library , which Mr. Widdowes ( who hath exchanged all his Bookes for Cans ) hath followed : together with his Quotation of 6 6 Page 32 , 41 Athanasius Oratio 2. Contra Arianos , for lib: 3 , Contra Arianos , p : 101. Which perchance were onely Errours of the Printer , though they are not corrected : as are these for which he taxeth me : pag. 67 , viz * * These Errataes I could not correct for want of figured pages in my Appendix . Theophilact , for Theophilus : St. Cyril : lib: 17 , for lib: 11 , on St: Iohn : and lib: 13 , for lib: 12 , Thesauri : Gaiae Papae , for Gaij : Leo Epist: Decret: Ep. 14 , 81 , & 95 : for 15 , 83 , & 97. Aelredus Sermo 1 , for Sermo 3 : Koming stein for Koneigstein : the chapters and pages of all which are truly vouched . I shall remember you onely of these his following grosse mistakes .

Page 44 : he quotes Origen on Philip : 2 : there being no such booke of his now extant .

Page 67 : he taxeth me for quoting Ambrosij Hexaëmeron : ( ô the ridiculousnesse of this learned Critique ! ) for Hexameroon : When as the printed Titles both of * * Coloniae A. grip 1616. Tom. 1. p. 1. to 52. Ambrose , and the Latine * * Basiliae 1565. Basil : are Hexaëmeron ; as I have quoted them : not Hexameroon ; there being no such Latine word in any Latine Dictionary or Authour that I have ever met with .

Ibid : page 67 : he writes ; that St. Cyrils 5 lib: in Hesai●●● cap : 55 , p : 362 : is a Non ens ; when as in the verie Edition of my Cyril ( Parisijs 1608 ) which himselfe doth follow , it is both Ens and Verum too .

Ibidem , he averres , that Primasius saith nothing on Rom: 14. yet he hath a Commentary on that chapter ; and on the 11 verse he writes thus : Omnes enim stabimus ante tribunal Dei : Deum esse Christum qui judicaturus est non dubites : Scriptum est enim , Vivo ego , dicit Dominus ; quoniam mihi flectetur et genu omenis lingua confitebitur , &c. Where this bowing of every knee to Christ , is referred by this Father to the day of judgement .

Ibidem , ( to shew himselfe more than an ordinary Ignoramus ) he writes , that neither Luther nor Ferus hath a Postil on Palm-sunday . When as Luther ( as you may find in his Edition of Postils : Argentorati , 1533 , fol: 229 , &c. ) hath 3 several Postils on Palm-sunday ; & Ferus hath no lesse then 10 Postills on that very day : Witnesse his Postillae , pars 2. Antwerpiae 1554 : fol: 156 : to 184 : & Lugduni 1554 : fol: 849 to 896. That Ferus nor Luther then have no Postills on Palme-Sunday , when as they have 13 at the least , is a part of the Antipuritans * * See his p. 21 l. 14. Legend , worthy to be registred in * * See his p : 68. l. 16. St. Whetstones workes , in which Mr. Widdowes ( as it seemes by this ) is too well read .

Ibidem , he records , that Mr. Tyndall hath nothing but a Prologue on the Philippians : whereas in his English Bible , which the statute of 34 & 35 H. 8 , c : 1 : doth mention ; he hath Notes upon this very Text of Phil: 2 : 9 : 10 : ( which Mr. Widdowes it seemes hath never read ) where hee makes the subjection of all things unto Christ at last , the onely bowing at the name of Iesus intended in that Text.

Ibidem , he concludes , that because Petrus Mattheus writes the 〈◊〉 of the Popes Constitutions , and Philip Matthaeus writes civil law ; ergo there is no such booke as Matthaeus his Postills , which I have quoted : Whereas if he had but viewed the very two first lines of the selfe-same * * Page 322. pag. of the Oxford Catalogue , out of which he hath quoted Petr: and Phil: Matthaeus , hee might have found Iohannes Matthaeus his Postills , in Epistolas Dominicales Viteburgae : 1581 : reimprinted . Viteburgae 1584 : where there is at p : 173 : to 179 : ( if Mr. Widdowes understands what Dominica Palmarum , is in English ) a Postill on Palme-Sunday . Besides him there is one M. Matthaeus Iudex , who hath written Postills on all the Dominicall Epistles , and * * See ibid. fol. 184 to 192. on the Epistle on Palme-Sunday too : printed islebij 1578 : both these interpret this text of the Philippians , as I have vouched them . For this learned * * See his pag 1. line ult. Metaphysicall Divine then to conclude , that there is no such booke , as Matthaeus his postils , because Phil: and Petr: Matthaeus have writ none such , is but the grosse Nonsequel of a silly Ignoramus , who should have known more , and written lesse .

Ibidem , he writes , that Chytraeus hath no Postills : ( for he takes no holde that I can finde , of Chrytaeus , for Chytraeus , which was but the Printers transposition of one letter . ) Indeede there are no such Postils of his in the Oxford Catalogue ; and thence grew this errour , with that of Luthers and Ferus not having Postils too . But Mr. Widdowes must know , that all printed bookes are not in the Oxford Catalogue : I have at least 50 my selfe , which the Oxford Catalogue ( increased much since the last Impression ) never mentions ; and among the rest David Chytraeus his Postils on the Dominicall Epistles , printed Vitebergae 1576. is one ; where p : 156 to 169 : there is a Postill on Palme-Sunday , where he interprets the text of Phil : 2. 9● 10. as I in my Appendix doe .

Ibidem , he writes , That Mr. Charke was but a Kentish puritan : When as he was a reverend * * And the Lecturer of Lincolnes Inne . learned Divine , appointed by the * * See the Conference at the Tower , &c. London 1583 , the fourth daies Conference . State to dispute with Campian the Iesuite in the Tower : and if any man will be pleased to peruse his Conference , he shall finde him the acutest Disputant of all those learned men that conferred with him . These 8 last grosse oversights ( worthy to be registred in the next new Impression of Ignoramus , or the shippe of Fooles ) are included within the circumference of 15 lines : And how many such like may you then expect throughout the Booke ? But I passe from these to worser Errours .

Page 72 , 73 , he writes thus : That the ring in marriage is necessarily deduced from Matth: 19 v : 4 , 5 , 6. The signe of the Crosse , from Matth: 16 , 24. Kneeling at the Lords Supper , from a a Yet when this Psalm was penned , there was no Sacrament to kneele at , much lesse to adore . Psal: 95 , 6. b b I thought procession had not beene so ancient . Procession , from Mat : 28 , 19. The Surplesse , from c c It seemes the Saints shal weare surplesses in heaven . Rev. 19 , 8. Standing at the Creed , from Ephes. 6. 14. The 4 cornered Cappe , ( Risum teneatis ? ) from Ephes: 4. 11 , 12 , 13 , 14. The penitentiall sheet , ( which me thinkes he should never have ranked in equipage with the surplesse ) from Matth : 11 , 21. And then hee concludes thus , ( though Durandus out d d See his Rationale Div. Offic. of whom he hath stolne it , dares not doe it . ) These signes , which are expresse Scripture , ( ô the monstrous e e See his page 1 , l ult. Metaphisicall Divinity of this f f Page 2 , l. ult , it s his owne phrase . fanaticke Professour , who dares make these thing● , any thing , Scripture ) are universall and so necessary Ceremonies of the Catholicke Church . And is it not time for you ( good Mother ) to packe away this Sonne of yours , ( not to g g See his p. 29 l. 19. Amsterdam , or New-England ) but to Bedlam , for this his mad Divinity ?

Page 25 , 26. He argues , that bowing at the name of Iesus is a duty of the Text : and why ? Spell , and then it 's thus by articulation . h h But that at the severall namings of Iesus in time of Divine service every knee or head shal bow , cannot bee found or spelled out of this Text. At the name of Iesus every knee shall bow , &c. An Argument much like to that of the Papists Hoc est corpus meum , Mat : 26 , 26. Ergo , the bread is the very reall body of Christ . Tu es Petrus , &c. Mat : 16 , 18. Ergo , Peter is the head ( they should rather say the foote , because the foundation ) of the Church . This is all he hath written to prove it a duty of the Text : And this all is nothing , as I have largely proved in my Appendix .

Page 28. Hee writes , that , In nomine , & ad nomen : i i So the originall Fathers , and most Latine & English Translatours reade it . See my Anti-Arminianisme , p. 192. In the name , or at the name of Iesus are both one : And why so ? Because in Grammar , In a place , or at a place , ( viz. in a Taverne , or at a Taverne ; in an Alehouse , or at an Alehouse ) are both one to Mr. Widdowes ; you may be sure to finde him in or at either , Non obstante the 75 Canon . But are in , and at a place all one ? This is not alwayes true . In loco , and ad locum , differ much ; though apud locum , and in loco , may accord . No man can say that , Our Father which art in heaven , is the same , with Our Father which art at heaven : in heaven , and at heaven are not all one . Starres in heaven , is good sence : stars at heaven , nonsence . Mr. Widdowes is in his Cappe , his Surplesse , Gowne and Hood , when hee reades 8 a clocke prayers , this is good English : ( though even then hee bowes not at the name of Iesus , as * * The 12 day of October last I heard Mr. Widdows read prayers at 8 of the clocke at night in St. Martins Church in Oxford ; and though he read all the prayers standing , yet hee never so much as bowed his head or knee at the name of Iesus , ( which he pronounced with a Stentorian voice ) neither in the chapter , Creed , not Collects . I saw by experience since this booke of his was in the Presse , which makes mee think he beleeves this Doctrine of his to be erronious , because he puts it not in practise ; ) But to say that he reades prayers at his Cappe , his Surples●e , Gowne or Hood , is almost as great a solecisme , as to averre , that Mr. Widdowes wit was not in , but at his head , when he made this curious observation . But what if in a place or at a place , in a time or at a time , &c. be all one : are therefore in nomine , & ad nomen , in the name , and at the name of Iesus , all one ? They differ in words , in phrase , cases , in sence ; therefore they are not one . See it in instances . To pray in the name , and at the name ; to beleeve in the name , and at the name ; to cast out Divells in the name or at the name of Iesus , are different things : Therefore to bow * * In nomine Iesu● , &c. is never translated , at the name of Iesus in any place of Scripture else . See Acts 2 , 38. c. 7 , 6 , c 4 , 18 , c. 5 , 40 , c. 8 , 16 , c. 9 , 27 , 29 , c. 1● , 18 1 Cor. 5 , 4. Eph. 5 , 20 , Col 3 , 17 2 Thess , 3 , 6. Why then should it be thus englished here , when as it is hardly sence , or English , as these insta●cestestifie . in , or at his name , is not the same . If any should say , I beleeve at God , for I beleeve in God At the name of God Amen , for In the name of God Amen ; At the Kings name , for in the Kings name : Would not children hoote at him for a Nonsence Foole ? Yet this is Mr. Widdowes his English , Grammar , and Divinity ; much like his englishing of Athanasius his Latine , and others , in his 21 , 22 , and 23 pages , whom he englisheth as punctual witnesses for bowing at the name of Iesus , when as there is not one such word , or intimation of it in their Latine .

Page 30 , 31 , 32 , 33 , 81 , 82. He doth by way of necessary inference teach us , That Iesus was more humbled , hated , persecuted and derided of the Iewes , than Christ : ( as if Iesus and Christ were not one person : ) That the name of Iesus was more vilified and hated than the name of Christ ; and therefore for this onely reason ( which he much insisteth on ) we must bow at the name of Iesus onely , not at the name of Christ , of Saviour , and the like . A false conclusion from dangerous premises , which sunder Christ and Iesus , who are * * see Mat , 1 , 16. Luke 2. 11. 26. Acts 18. 5. 1 Cor. 1. 13. one in all things , in humiliation , in passion , in exaltation , in power , in Majesty , dominion and glory . If we looke upon our Saviours humiliation and passion , the Scripture informes us , that Christ was incarnate and born into the world , as wel as Iesus , Mat. 1 , 16 , c : 2. 4. Luke 2 11 That * * See Artic: of England 3 , 4. of Ireland 30. accoidingly . Christ was mocked , crucified , humbled , despised , put to death for our sinnes , and nailed to the Crosse , ( which is alwayes stiled a a 1 Cor. 1 , 17 Gal. 6 , 12. 14. Phil. 2 , 18. Col. 1 , 7 , 20. not Iesus his Crosse the Crosse of Christ ) as well as Iesus : Mat : 26 , 63 , 67 , 68. Acts 3 , 18 , c : 4 , 26. Gal: 2 , 20 c : 3 , 13 c : 6 , 14. Rom: 3 : 8 , c : 8 , 34 , c : 5 , 8 , c : 14 , 9. 1 Cor: 15 , 3 , c : 1 , 23 1 Pet: 1 , 19 , c : 2 , 21 , 23 , 24 , c : 3 : 18 , c : 4 , 13 , 14 , 16. That we were redeemed , sprinkled from an evill conscience , justified , and made nigh unto God , by the blood , the precious blood of Christ , [ not Iesus : ] 1 Pet: 1 , 19. Hebr: 9 , 14. Rom: 5 , 8 , 9 , Gal: 2 , 17. Ephes: 2 , 13. That God was in Christ [ not Iesus ] reconciling the world unto himselfe , 2 Cor: 5 , 19 , 20. That Christ [ not Iesus ] redeemed and made us free , Gal: 3 , 13 , c : 5 1. Hence Luke 24 , 26 , & 46 : Christ himselfe speaks thus to his Disciples : Ought * * See Acts 17. 3 , c. 26. 22 , 23. not Christ [ not Iesus ] to have suffered these things , and to enter into his glory ? Thus it is written , and thus it behooveth Christ [ not Iesus ] to suffer , and to rise from the dead the third day . And hence the Minister by our Churches appoinment , in the administration of the holy Commmunion , saith thus : Take and eate this in remembrance that * * Not Iesus . Christ died for thee , &c. Drinke this in remembrance that Christs blood was shed for thee , &c. Christ therefore was humbled , suffered and did as much for us as Iesus ; and therefore in this regard deserves as much reverence , love and duty from us , as doth Iesus . If we reflect on Christs exaltation ; the Scriptures certifie us : First , that b b See the Collects on Easter day which begin thus , Christ ( not Iesus ) is risen againe , &c. & Artic. 4. Christ was raised againe from the grave ; and that by his resurrection all his shall be raised up againe at the last : Rom: 6 , 4. 1 Cor: 15 , 12 , 13 , 14 , 22 , Col: 3 , 1. Secondly , that Christ [ not Iesus ] is exalted to the right hand of God his Father , farre above all principalities and powers , and every name that is named , not onely in this world , but in the world to come , Angels , powers , Authorities , all things , being made subject to him : Eph: 1 , 20 , 21 , 22. 1 Pet: 3 , 21 , 23. Col: 1 , 7 , to 28. c : 3 , 1. 1 Cor: 15 , 23 , to 29. Thirdly , that God hath quickened us together with Christ , [ not Iesus ] and hath raised us up together , and made us sit together in heavenly places with Christ , Eph: 1. 3. c : 2 , 5 , 6. Fourthly , that God hath gathered together all things in Christ , [ not Iesus ] and that Christ [ not Iesus ] is all and in all : Eph: 1 , 10. 23. Col: 3 , 11. In this regard therefore Christ is as venerable , as worthy to be bowed to , as is Iesus If we consider the offices and titles of Christ , wee shall finde Christ as venerable every way as Iesus . For is Iesus a Saviour ? So is Christ : Luke 2 , 11. Iohn 4 , 42. Eph: 5 , 23. Phil: 3 , 20. Is he a Mediatour ? So is Christ : 1 Tim: 2 , 5. 1 Iohn 2 , 1. Is he the head of the Church ? So is Christ : 1 Cor: 11 , 3. Ephes: 4 , 15. c : 5 , 23. c : 1 , 20 , 22. Is he a King , a Lord , a King of Kings , and Lord of Lords ? So is Christ , Acts 2 , 36. Luke 23 , 2 , c : 2 , 11. 1 Cor: 8 , 6 : 1 Tim: 6 , 14 , 15 , 16 : Col. 3 , 24. Rev: 11 , 15 , c : 12 , 10 , c : 20 , 4● 6. & by our own Churches confession after the Communion received ; Glory be to god on high , &c. O Lord God , heavenly King , &c. for thou onely art holy , thou onely art the * * A good Comment on Phil. 2. 9 , 10 , 11. Lord , thou onely O Christ [ not Iesus ] with the holy Ghost , art most high in the glory of God the Father . Is he the Iudge of all men ? So is Christ : whence the day of judgement is stiled the day of Christ , and the place of judgement , the judgement seat of Christ , [ not Iesus ] 2 Cor: 5 , 10. Rom: 14 , 9 , 10 , Phil: 1 , 10 & 2● 16. Is he the Sonne of God ? So is Christ , Luke 9 20● Acts 4. 37 , Mat : 16 , 16. Is hee God equall with his Father ? So is Christ : Tit: 2. 13. 2 Pet: 1 , 1. c : 2. 16 , 17. and the second * * See Article of Ireland 19. Article of our Church . Is hee the Messias ? So is Christ : Iohn 1● 41. chap : 4. 25. There is nothing recorded in Scripture of the humiliation , passion , exaltation , offices , titles , or soveraignty of Iesus ; but the very selfesame thing is recorded of Christ : Whence these two names , * * Witnes the common phrases in the new Testament ; Iesus Christ , Christ Iesus , and the like . Iesus and Christ , are for the most part joyned together throughout the whole new Testament . If then wee respect the person , offices , passion , or exaltation of Iesus , we shall finde that he deserves as much capping and bowing when he is called Christ , as when he is stiled Iesus . If wee now reflect upon the names of Christ and Iesus , as they have reference to our Saviours person , we shall finde : First , that our Saviour was buffeted , spit upon and derided of the high Priests and Iewes by the name of * * See 1 Pet. 2 21 , 22 , 23. Christ , Matth : 26 , 67 , 68. not by the name of Iesus : and that they rent their cloathes , and crucefied him , not for that he called himselfe Iesus ; but because he said he was Christ the Sonne of the living God , Matth: 26 , 63 , 64 , 65. Secondly , that the Scripture when it speakes of our Saviours sufferings , doth alwayes stile them , the d d 1 Pet , 4 , 13 14 , c. 5 , 1 , c. 2 , 21 , c. 3 , 17 , 18 , 2 Cor. 1 , 5 , 6 , 7 Col. 1 , 24. & Acts 26 , 22 , 23 sufferings of Christ , not of Iesus . Thirdly , that the Saints which suffer hatred or persecution for our Saviours sake ; doe suffer for him as he is stiled Christ , not Iesus : Witnesse 1 Cor: 4 , 9 10 , 11. Wee are made a spectacle unto the world , and to Angels , and to men : We are fooles for Christ [ not Iesus ] sake : We are weake , we are dispised , we are naked , persecuted , reviled , buffeted . And 2 Cor: 12 , 10. Therefore I take pleasure in infirmities , inreproaches , in necessities , in persecutions , in distresses for Christ [ not Iesus ] sake . Witnes Iohn 9 , 22. Where the Iewes agreed , that if any did confesse that our Saviour was Christ , [ not Iesus ] he should be put out of the Synagogue . & Mat : 24 , 9. They shall deliver you up to be afflicted , and shall kill you , and ye shal be hated of all Nations for my Names sake . And what name is this ? If any , then certainly the name of * * Cal. 6 , 12. Lest they shold suffer persecution for the Crosse of Christ . Christ , not Iesus : Witnesse , verse 5. Many shall come in my name saying , I am Christ : and verse 23 , 24. If any man shall say unto you , Loe , here is Christ , or there , beleeve it not : For there shall arise false Christs , &c. Hence Hebr: 11 , 24. We have mention of the reproach of Christ , [ not Iesus . ] Hence Col: 1 , 24 : St: Paul writes , That he did fill up that which is behinde of the afflictions of Christ [ not Iesus ] in his flesh . Hence Phil: ● , 13 : he stiles his fetters , his bonds in Christ , [ not Iesus ] and v : 20 , 21 , Christ shall be magnified in my body , that is , in my corporall sufferings for him ; For to me to live is Christ , [ not Iesus . ] Yea hence both Paul and Peter ( as if they had purposely written to resolve this point ) informe us : Phil: ● , 29 : That it is given to us in the behalfe of Christ [ not Iesus ] not onely to beleeve on him , but also to suffer for his sake . And 1 Pet: 4 , 13 , 14 , 16. That if we be reproached for the name of Christ , [ not Iesus ] happy are w● , inasmuch as we are partakers of christs sufferings . Therefore ( saith he ) if any man suffer as a Christian , ( derived onely from the name of Christ ) let him not be ashamed . The name therefore of Christ , [ not Iesus ] was the name in which e e Acts 4 , 26 , The Kings of the earth stand up , &c. against the Lord and against his Christ . Christ and Christians suffered most reproach , contempt , and persecution : and for this name did the Martyrs alwayes suffer in the primitive Church ; as the recited Scriptures and * * See Eusebius , Sozeman , Baronius , the Centuries ; Tertulliani Apolog & Plin , Epist , l : 10 , Ep: 97. Ecclesiasticall stories testifie . Mr. Widdowes his Doctrine therefore , f f Page 36 to 42. That Iesus was humbled and suffered more than Christ : That God onely in the name of Iesus humbled himselfe , and suffered shame and rebuke : and that therefore in the same name Iesus he will be most of all magnified to the worlds end , more than in any other Title ; because no other name of his but Iesus [ no not his name Christ ] did suffer shame , reproach , g g It seemes by this , that the name of Iesus did onely die , and suffer for us , not his person ; or else his name together with his person death and hell : And therefore for this one reason onely ( for he insisteth on no other but this alone ) we must bow at the name of Iesus onely , not of Christ : is a most false , absurd , erronious , if not wicked doctrine ; which not onely h h 1 Cor: 1 , 13. divideth Christ from Iesus , and i i Dr: Whitakers Answer to will : Raynolds p : 399. makes them different in degree and dignity ; reviving the ancient Heresie of Cerinthus , who affirmed , k k Irenaeus advers: Haereses l : 1 , c : 25. Epiphanius contra haereses , Haeros . 28. Baroniu● , & Spondanus , Anno 60 , sect. 2 , Anno 97 , sect. 7. & the Centuries , 11. That Christ and Iesus were two ; that Christ descended into Iesus after baptisme in the forme of a dove ; that Christ flew backe againe out of Iesus at the time of his passion , and that Iesus onely suffered for us , not Christ , who continued spirituall and impassible . ( An heresie , of which the sole bowers at the name of Iesus are farre more guilty , than their oppugners are of Arrianisme , which some ridiculously cast upon them , though themselves be most of all guilty of it , since Arrius denied not the eternal Deity of our Saviour , &c. under his name Iesus which he seldome or never mentioned ; * * See Athanasius , Hila●y , Nazienzen , Basil , Epiphanius Eusebius Pamphilus , Socrates Scholast . and others in their workes against the Arrians ; & Baronius , and Spondanus , Anno 318. sect. 9. accordingly . but under his name , Sonne of God , Word , Wisdome , Christ , and the like ; at which names * * Bp. Andrews , Stengelius , Mr. Widdows , with others , in their places quoted in my Appendix . our opposites teach , men must not bow at all ; and so are Arrians by their owne confession , if the not bowing at our Saviours names may make men Arrians ; a conceit not heard of till of late . ) But likewise contradicts the whole new Testament and the forequoted scriptures . For confutation of which I neede use no other texts , than Gal: 3. 13. Christ [ not Iesus , as l l Page 37. Mr. Widdowes misrecites it ] hath redeemed us from the curse of the law , being made a curse for us . 2 Cor. 13. 3. 4. Christ [ not Iesus , as hee ] was crucified through weaknesse , &c. The m m Page 37. texts on which he grounds this Errour ; And this very text of Philippians 2. which as it begins , continues and ends with the name of Christ [ not Iesus ] See v. 1. 16. & 30. So it joynes Christ and Iesus together in the very depth of humiliation : v. 5. &c. Let the same minde be in you which was in Christ Iesus , &c. and in the height of exaltation : v. 11. That every tongue should confesse that Iesus Christ is Lord , to the glory of God the Father . * * And so are they : Acts 4 , 10 12. a place much stood upon in this controversie . Christ Iesus , both named and conjoyned in the clause of debasement : Iesus Christ is Lord ; both mentioned and united in the clause of advancement in this very originall text , on which all the controversie is founded . Whence the Contents of this chapter in our authorized English Bibles , runne thus : He exhorteth them to unity and all humblenesse of minde by the example of Christs [ not Iesus ] humility and exaltation . All which doth give a fatal overthrow to this brainsick dream ; That Iesus was more humbled , and so more honoured than Christ : and puts a period to the present controversie , which hath no other pillar to support it but this notorious errour ; and that other coupled with it , page 37. to wit , That Iesus is the greatest name of God , proposed to us to worship , &c. because it was humbled most , and therefore most advanced above all other names , yea above the name of God , or Christ . The falsenesse of which position that you may more evidently discerne , I shall here propound some unanswerable Arguments , to prove ; That the name of Iesus is not more honourable , more worthy cap and knee ; yea l l See Bp. Babing tons Exposition of the Catholicke faith p. 196 , 196 , 197. where this point is excellently proved . not so eminent , so glorious , and so not so venerable among Christians , as the name of Christ .

First , the name Iesus is onely a m m Bp. Andrewes p 475 , &c. Salmeron Tom. 3 , Tract . 37 proper personall name , imposed on our Saviour , to distinguish him from other men : whereas the name Christ , is a n n Bp. Babington : qua l. name of office , including all his severall offices of King , Priest and Prophet , to o o Acts 4 , 26 , 27. c. 10 , 38. Heb. 18 , 9. Psal. 45 , 7. 8. Luke 4 , 18. Isay 62 , 1. which he was anoynted : As therefore the names of Emperour , King , Prince , Earle , Lord-Keeper , &c. are farre more honourable than the names of Henry , Charles , Iohn , Thomas , &c. which are common to the meanest subjects ; because the first are titles of honour and office ; the other onely ordinary proper names imposed for distinction sake . Even so must the name of Christ , a name of office , of unction , be far more honourable than Iesus ; a name though p p Mat. 1 , 21. originally derived from the office of a Saviour , yet imposed on him at his nativity as a proper name , to difference him from other men .

Secondly , That name which is peculiar to our Saviour as a Saviour , is more honourable than that which is common to him with other men . But the name Christ , is a name q q Mat 1 , 16. Luke 2 , 11 See Argument 4. Yea Christs unction authorized , enabled him to be a Iesus , a Saviour , a King , &c. peculiar to our Saviour as a Saviour : none ever being stiled Christ in Scripture , but hee alone . Whereas the name Iesus wa● common unto others , viz. To Iesus the sonne of Nun , Hebr , 4 , 8. To Iesus surnamed Iustus , Col. 4 , 11. To Iesus the sonne of Iosedech , Hag. 1. 1. Ezra 3. 2. To Iesus the sonne of Sirach , The Prologue and Title to Ecclesiasticus . and * * See Iosephus Baronius , Nicephorus , Epiphanius , & others . to others . Therefore it is more honourable than Iesus .

Thirdly , that name which was given to Christ in regard of his incarnation and humanitie onely , is not so excellent , so venerable , as that which is attributed to him in respect of both his natures . But the name , Iesus , was given to our Saviour in regard of his incarnation and humanity onely : Mat : 1. 21. 25. Luke 1 , 31. c : 2 , 21. Whereas his r r Iesus proprium nomen est assumptae carnis ; Christus est nomen dignitatis . Beda Exposit , in c. 1 , Mat. Tom. 5 , Col. 1. Hoc nomen Iesus significat solam naturam humanam , sed hoc nomen Christus dat intelligere utramque naturam , in que intelligitur Divinitas ungens , & humanitas uncta . Aquinas 3. parte , Quaest. 16 , Artic. 5 , & Quaest. 17 Artic , 1. See Ire●aens l : 3 , c. 20 & the second Article of our Church accordingly . name Christ , was given him in respect of both his natures : Acts 10 , 38. Hebr: 1 , 8 , 9. See here page 21 , 22. & Vrsini Catech: pars 2 , Quest: 31 , p : 204. Ergo , it is not so excellent , so venerable as his name Christ .

Fourthly , That name , which doth difference our Saviour from all others who were called Iesus , and give him an excellency , a precedency above them all , must needs be more venerable and excellent than the name Iesus only , which doth not simply of it selfe either distinguish or advance our Saviour above all others of that name . But this name Christ * * See Bishop Babingtons Exposition of the Catholicke faith , p. 196 , 197 , accordingly . doth distinguish our Saviour from all others who were stiled Iesus , and gives him an excellency , a precedency above them all . Witnesse , Mat. 1. 16. Of whom was borne Iesus which is called Christ . Luke 2 , 11. Vnto you is borne a Iesus , or Saviour , which is Christ the Lord . Matth: 27 , 17. Iesus which is called Christ . Acts 2 , 36. Let all the house of Israel know assuredly , that God hath made the same Iesus whom you have crucified both Lord and Christ . Acts 17 , 3 : & 18 , 5 , 28 : Paul preached and testified both to the Iewes and Gentiles , and convinced them mightily , that Iesus was the Christ . 1 Iohn 2 , 22 Who is a lyar , but he who denieth that Iesus is the Christ ? 1 Iohn 5 , 1 : Whosoever beleeveth that Iesus is the Christ , is borne of God . Iohn 20 , 31 , These things are written , that ye might beleeve that Iesus in the Christ the Sonne of God , and that beleeving ye might have life through his name . All which doe likewise imply , that Christ , is a title of office , more honourable by farre than the bare name of Iesus : Ergo , it must needes be more venerable and excellent than the name Iesus is .

Fifthly , That name by which our Saviour was most of all confessed , acknowledged , and enquired after , and by which his kingdome and power are most set forth in Scripture , is his most honourable name . But our Saviour was most of all confessed , acknowledged , enquired after , and his kingdome and power most of all set forth in Scripture by his name * * Yea Saturnius , Carpocrates , Cerinthus , Marcus , Marcion , Cerdon , Apelles , Theodotus , the Ebionites , Samosatenians , Nestorians , & other hereticks ; are reprehended by the Fathers , for denying the Deity , the humanity , the two natures &c. of Christ , ( not Iesus . ) See Tertul. De Praescript . advers. Haereticos : Irenaeus , & Epiphanious advers. Haereses ; Augustine de Haeresibus ; Eusebius , Nicephorus , Sozeman , Theodoret , Baronius , the Centuries , & other Ecclesiasticall histories ; and Mr. Rogers analysis on the second Article of our Church , Propos. 1 : therefore it was the most knowne name of our Saviour . See Rom. 15 , 19 , 20 ; 1. Cor. 1 , 23 , c. 10 , 4 , 16. Col: 1. 27. c. 2. 8 ; yea the name of our Saviour as he is God , though some absurdly , if not heretically deny it . Christ , not Iesus . Hence the Magi , Mat : 2 , 4 , inquire where Christ [ not Iesus ] should be borne . Hence Iohn Baptist , when the people enquired who he was , confessed , that he was not the Christ , [ not Iesus . ] Iohn 1 , 20 , & 2 , 28 : Hence the people confesse , that our Saviour was the very Christ , &c. Iohn 7 , 26 , 27 , 31 , 41. Hence the woman of Samaria demanded , Is not this the Christ ? and the Samaritans themselves replyed , Now we beleeve and know , that this is indeed the Christ , [ not the Iesus ] the Saviour of the world . Iohn 4 , 25 , 29 , 42 : Hence the Priest and Pharises demanded of him , whether hee were the Christ or not . Mat : 26 : 63 : Luke 22 , 67 : Hence the Divells themselves cryed out , and said , Thou art Christ the Sonne of God , for they knew that he was Christ . Luke 4 , 41 : Hence the Angels tell the Shepheards , that there was borne to them a Saviour , which was Christ [ not Iesus ] the Lord . Luke 2 , 11 : & the Apostles being demanded of our Saviour , who he was ; make this reply by Peter in all their names , Thou art Christ , [ not Iesus ] the Sonne of the living God : Thou art the Christ of God . Mat : 16 , 16 : Luke 9 , 20 : Iohn 6 , 69 : Hence Acts 2 , 36 , he is said to be made both Lord and Christ : and Acts 4 , 26 : The Kings of the earth stand up , and the Rulers are gathered together against the Lord , and against his Christ , not Iesus . Hence , Rev: 11 , 15. There were great voices in heaven , saying , * * These subsequent texts doe lively discipher the power and kingdome of Christ , by his name Christ , not Iesus The Kingdomes of this world are become the Kingdomes of the Lord , and of his Christ [ not Iesus ] And Revel ; 12 , 10 : Now is come salvation , and strength , and the Kingdome of God , and the power of his Christ , &c. Rev: 20 , 4 , 6. And I saw a throne , &c. and they lived and reigned with Christ a thousand yeares : They shall be Priests of God , and of Christ , and shall reagne with him a thousand yeares . Hence S. Paul proclaimeth ; s s Rom. 1 , 16 That he was , not ashamed of the Gospell of Christ : t t 1 Cor. 1 , 23 c. 2 , 2. That hee desired to know nothing but Christ crucified : u u Ephes: 3 , 8 That he preached to the Gentiles the unsearchable riches of Christ : x x Phil: 3. 7 , 8. That hee accounted all things losse and dung , that he might winne Christ : y y Phil 1 , 23. That he desired to be dissolved , and to be with Christ , which was best of all . All which with infinite other texts of Scripture , ( together with all the * * This all their Indexes testify in which Christus , is 20 times and more recited for one Iesus . Fathers , and our owne * * Articles of England , Artic 2 , 3 , ● , & Artic. of Ireland 29 , where our Saviour is alwayes stiled Christ , but never Iesus . Articles , who more commonly stile our Saviour in all their Writings Christ than Iesus ) sufficiently confirme my Minor , and so by consequence the conclusion too .

Sixthly , That name of our Saviour which denominates his Gospell , his Sacraments , his Church , his Apostles , his Ministers , his Saints , his Kingdome ; must needs be more venerable and glorious unto Christians , than that name which denominates none of these . But the name of Christ not Iesus denominates all these . First , it denominates his Gospell , which is stiled the word , and Gospell of Christ , the unsearchable riches of Christ , the sweete savour of Christ , yea Christ himselfe , [ not Iesus : ] Rom: 1 , 16. ● : 15 , 19 20 29. 1 Cor: 9 , 12 , 18. 2 Cor: 2 , 12. c : 4 , 14. Gal: 1 , 7 , 15 , 16 , 18 , Phil: 1 , 27. 1 Thes: 3 , 2● 2. Thes: 1 , 8. Eph: 3 , 4 , 6 , 8. c : 4 , 20. Acts 24 , 24. 1 Cor: 1 , 23. 2 Iohn 9. Secondly , it denominates his Sacraments , which are stiled the * * Rom. 6 , 4. 1 Cor: 1 , 17. Ga● : 3 , 27. Baptisme of Christ , and a a 1 Cor. 10 , 16 the communion of the body and blood of Christ , [ not Iesus . ] Thirdly , it denominates his Church , which is stiled , the Church , and Churches of Christ , Rom: 16 , 16. not of Iesus . The body , flesh wife , and members of Christ , 1 Cor: 12 , 7. Ephes: 4 , 12 , 13 , 15. c : 5 , 23 , to 33. Col: 1 , 24. not of Iesus : Yea Christ himselfe 1 Cor: 12 , 22. As the body is one , &c. so also is Christ , not Iesus . Fourthly , it denominates his Apostles and Ministers , which are stiled , the b b 1 Cor. 4 , 1 2 Cor. 11 , 13 , 23. Col , 1 , 7. 1 Thes 2 , 6. Apostles , Ministers , c c Gal. 1 , 10. c. 6 , 6. Col. 4 , 12. servants , and d d 2 Cor. 5 , 19 , 20. Embassadours of Christ , not Iesus : e e 1 Cor. 4 , 15. Instructers in Christ ; f f 2 Cor. 2 , 14 15. a sweet savour of Christ ; and g g 2 Cor. 8 , 23 , 5. the glory of Christ , not of Iesus . Fifthly , it denominates his Saints , who are stiled , Christians , [ not Iesuites ] Acts 11 , 26 : c : 26 , 28. 1 Pet: 4 , 16 : The members of Christ , Eph: 5 , 30 , 31 ; 32 : 1 Cor. 6 , 15. not of Iesus . The Epistle of Christ , 2 Cor: 3 , 3 : not of Iesus : Heires annexed with Christ , and heires of God through Christ , [ not Iesus . ] Rom: 8 , 17. Gal: 4 , 7. Babes in Christ , 1 Cor: 3 , 1 : & Servants of Christ , Gal: 1 , 1● . c : 6 , 6. Ephes: 6 , 5 , 6. Hence Christians are said , to be in Christ and Christ in them , Gal: 2 , 20. Ephes: 3 , 17. 2 Cor: 5 , 17. To have Christ formed in them , Gal: 4 , 19. To be baptised into Christ , and to put on Christ , Gal: 1 , 21. c : 3 , 37. Rom: 16 , 5 , 7. To be Christs , Gal: 3. 29. c : ● , 24. 1 Cor: 3 , 23. c : 11. 1. 1 Cor: 15 , 23. 2 Cor: 10 , 7. To be all one in Christ , Gal: 3 , 28. Ephes: 1 , 10. To be in obedience and subjection unto Christ , [ not Iesus ] Ephes: 5. 23 , 24. c : 6 , 5 , 6. 2 Cor: 9 , 13. & 10 , 5 , 7. as to their soveraigne Lord and Master . And to be Priests of Christ , [ not of Iesus ] Rev: 20 , 6 : c. 1 , 6. Sixthly , it deno●●nates his Kingdome ; which is stiled , the Kingdome of Christ , Ephes: 5 , 5. Rev: 11 , 15. not of Iesus . Therefore it must needes be more venerable and glorious among Christians , than the name Iesus is ; which gives no such denominations to them to these , as it .

Lastly , Christians have as much cause to reverence & honour the name of Christ as Iesus . For , as the Scripture saith , * * See p. 20 , 21 22 , 23. That Christ died for them , * * Ephes. 5 , ● , 25. loved , saved , redeemed them , and the like : So it records , That Christ gives them light , Eph: 5 , 14. That Christ hath made them free , Gal: 5 , 1. That Christ doth strengthen them to doe all things Phil: 4 , 13. That Christ doth forgive them , Col: 3 , 13. That they serve the Lord Christ , Col: 3 , 24. That Christ is their consolation , 2 Cor: 1 , 5. Phil: 2 , 1. That Christ is in them the hope of glory , Col: 1 , 27. That Christ is their life , and that their lives are hid with Christ in God , Col: 3 , 3 , 4. That Christ liveth in them , and that they live by him , Gal: 2 , 20 : That Christ dwells in their hearts by faith , Ephes: 3 , 17 : That Christ is for them an high Priest of good things to come , Hebr: 9 , 11 : That God was in Christ reconciling the world to himselfe , 2 Cor: 5 , 19 : That Christ loveth them ; that this love of Christ to them surpasseth knowledge ; and that nothing shall be ever able to sever them from Christs love , which constraineth them to live unto him , Ephes: 5 , 25 2 Cor: 5 , 14 : Eph: 3 , 13 : Rom: 8 , 35. That Christ is all and in all , yea all unto them : Col: 3 , 11 : Eph: 1 , 20 , 23. Which considerations made Paul to prise Christ so much ; as to e e Phil. 3 , 7 , 8. count all things losse and dung to win Christ ; and to desire to be dissolved and to be with Christ , which was best of all . f f Phil: 1 , 23. Therefore certainly , Christ , and his name Christ , ( which * * Euseb. de vita Constant. l. 1 , cap : 25. Baronius & Spondanus , Ann● 312 , sect: 4 name the Emperour Constantine , with other Christian Emperours , and their Christian soldiers did so much honour , as to engrave and weare it both in their helmets and their ensignes : whereas we never reade that they gave such honour to this name Iesus : ) are as honourable , as great , as worthy reverence , capping , and bowing , as Iesus , or his name Iesus , which comes short of his name Christ , in all these respects . And let this for ever silence the s●●●stitious bowers at the name of Iesus , who engrosse all reverence and honour to the name of Iesus alone , preferring it above all other Titles of our Saviour ; yea before his stile of Christ , of Saviour , which is the same with Iesus , and doth more really and fully expresse his office of a Saviour , ( it being the very * * Luke 1 , 47. c. 2 , 11. Iohn 4 , 42. 2 Pet: ●● 1 , 11. 1 Iohn 4 , 14 Acts 5 , 31. c. 13 23. Eph. 5 ; 23 Phil. 3 , 20. 1 Tim. 4 , 10. Tit. 1 , 4. c. 2 , 13 c. 3 , 4 , 6. title of that office in the Scripture ) than his name Iesus doth .

But to returne againe to your Sonnes absurdities : Page 34 , he affirmes , That Angels and Saints in heaven doe bow at the name of Iesus . A confident assertion of a * * See his p. 1 , l. ult. Metaphysicall Divine ; who in my hearing preached twice or thrice so learnedly of Angels , ( the chiefe subject of his elevated metaphysicall contemplations ) in St. Maries in Oxford , that he preached most of his Auditours out of the Church . But admit Mr. Widdowes out of his intimate● acquaintance with the Angels knowes this for certaine , ( which neither he , nor any other man can ever prove ) that Angels and Saints in heaven doe bow their knees at every naming of Iesus : yet how can he prove his second position , page 34 , That Divells and Reprobates bow at this name , as stubborne prisoners . I hope hee was never as yet the Divels Chaplaine , * * This he , and his Pupills oft reported , when I was resident in Oxford . ( though he hath oft disputed and combated with him in his study hand to hand ; ) that hee so knowingly , so confidently avers , that Divells and Reprobates bow at the name of Iesus in hell : Which bowing as g g Page 19 , 75 76 , 88 himselfe records , being a duty of the Text in time of divine service only , disproves this idle dreame of his . For , who ever heard ? who ever read divine service in hell as Chaplaine to the Divell ? If then there be no divine service heard or read in hell , ( as I beleeve there will be none till Mr. Widdowes chaunts it ) then questionlesse there is no bowing at the name of Iesus there , a duty , a ceremony in time of divine service onely , as this Authour writes : who can never prove , that Divells bow at the name of Iesus in hell , but by some speciall revelation from the Divel , or those spirit raised up from thence , which long since frayed him out of his little wits .

To passe by his grosse falsification of Origen on Rom : 14 : whom he brings in , writing , page 54 , that we must bow at the name of Iesus , because he is humble : when as Bishop Andrewes and himselfe * * See Dr. Willet & Pareus on Rom. 14 , who quote Origen against this litterall bowing at the name of Iesus . confesse , in the very selfe-same page ; and page 21 , 90 : that Origen of all the other Fathers is against them : together with his corrupting of Chrysostome , page 62 , line 16 , 17 , 18 : and * * See here p. 7 , 8. of Athanasius , and the Councell of Ephesus , page 76 , 77 , in the very selfe-same manner ; when as neither of them writes one word of bowing at the name of Iesus in the alledged places , as the perusall of them in their workes , and the Survey of the Councell of Ephesus , ( which * * The words of which Co●cell are these , Si quis audet dicere assumptum hominem coadorari cum Deo verbo oportere , &c. ac non potius una adoratione veneratur Emmanuelem vnamque ei glorificationem dependit , anathema sit . Surius Con. Tom. 1 , p. 606 , 607 , Can. 8. anathematizeth those onely , which did co●dore the humanity of our Saviour with his Deity , and not rather Emmanuel , God and man , with one adoration : there being neither the name Iesus , nor one word of bowing ( much lesse of bowing at the name of Iesus ) in the 8. Canon of that Councell , which he voucheth ) will fully evide●ce . Nor yet to remem●er his strange Divinity , page 40 , That Iesus his name was given him twice ; once till death , afterwards for ever : and that the Disciples forsaking , and Peters denying of Christ , was a death of his name Iesus . Or page 59 , l : 10 , 11 , 12 : That we must bow at the name of Iesus more then is required by Phil: 2 : Isay 45 : or Rom: 14 : ( the chiefe texts on which this duty is ( though a a Our English Bibles , doe all expound Phil: 2 , 9 , 10 , by Isay 45 , 23. & Rom: 14 , 10 11 ; and so doe all Exposstours too . If then Phil. 2 , 9 , 10 ; that in the name of Iesus every knee should bow , &c be the same with Isay 45 , 23. & Rom. 14 10 , 11 ; As I live , saith the Lord , or , I have sworne by my selfe , &c , that unto me every knee shalbow , as all Commentators acknowledge ; the to bow in the name of Iesus , is nothing else but to submit , or bowe to Christ himself , or to the power and scepter of Christ , as God , as Lord , & Iudge of all ; & not to bow at every severall recitall of his name Iesus ; a ceremony not heard of in the primitive Church , not yet universally received in all moderne Churches : and therfore not the bowing of every knee intended in these Scriptures . absurdly ) grounded : ) which to recite alone is to confute . I shall request you to take notice of 21 Scriptures , which he hath mangled , falsified , and grossely misapplyed ; that so I may meet with him for his notorious slander ; b b Page 5 , 60 , & 68 , & his Errata too . That I have falsified 15 , nay 36 Texts of Scripture , and above 80 Authours ; which he onely writes , but prove ; not in any one particular . Page 9 , l : 27 : he misrecites the 1 Cor: 16 , 22 ; omitting the name Christ , to adde more reverence to the name Iesus . Page 16 , l : 12 , 13 : hee writes ; That bowing at the name of Iesus is a duty required at Psal: 95 , 6 ; O come let us worship and bow downe , and kneele before the Lord our Maker . As if the name Iesus ( which was c c Mat. 1 , 16 , 21 , 25. given to our Saviour many hundred yeares after the penning of this Psalme ) were our Lord and Maker intended in this verse . Page 27 l : 17 , 18 , he brings in the 24 Elders Rev: 5 , 12 , 13 , bowing at the name of Iesus in time of this life : when as the text records onely , that they worshipped the Lambe , &c. not Iesus , or his name : and that in heaven not on earth , for ought that there appeares to contradict it . Page 31 , l. 18. he argues thus from Acts 3 , 15. Ye killed the Prince of life ; Ergo , no name was ever so abused as the name of Iesus ; and therefore wee must bow at it more than at any other name . Page 37 , l : 34 , 35 , he falsifieth Gal: 3 , 13 : & 1 Cor: 13 , 4 ; foysting in Iesus into them , in stead of Christ , when as the name Iesus is not mentioned in these texts , but Christ alone . Page 38 , l : 18 ; he concludes out of Acts 4 , 12 , That Iesus is the onely d d Hee applies that to the name , which the Scripture attributes onely to the person of Iesus , whose person , merits , offices , and intercession onely save us , not his name Iesus , as this Clerke dath dreame . name by which we are saved : as if the bare name of Iesus onely ( not the person , power , or merits of Iesus , the only name intended in this verse , as all Expositours on it accord ; ) were our onely Saviour : Yet the name Iesus is not mentioned in this verse ; and verse 10 , doth joyne the name of Christ and Iesus together ; [ Iesus Christ of Nazareth , &c ] adding no more vertue to the one than to the other . Page 38 , l. 31 , 32 ; he falsifieth the 2 Cor: 5 , 19 : God was in Iesus reconciling the world to himselfe : whereas the text is , God was in Christ , not Iesus . Page 48 , he misrecites 6 Scriptures together : viz. Eph : 1 , 10 , 19 , 20 , 21 ; where he reads Iesus , for Christ ; the text being Christ , not Iesus : Matth: 7 , 23 , 24 , where the text is Lord , not Iesus : the 1 Cor: 15 , 25 , where the name Iesus is not once mentioned , but Christ alone , from verse 12 , to 26 : yet hee reades it Iesus , &c. not Christ : Eph: 4 , 7 , 8 , & Col: 2 , 15 ; where he forgeth in Iesus * * See v. 3 , 5 , 8 , 11 , 17 , 20. for Christ : And all to prove Iesus , qua Iesus , a confirming Iesus to Angels , a commanding Iesus to Divels , and an exalted and triumphing Iesus over Divells , out of these texts : which no wayes warrant his collection ; and stile him onely by the name of Christ , or Lord , not Iesus ; and so make quite against him . Page 55 , l. 10 , he applies Rev: 21 , 24 , to Iesus , which the text , with all Interpreters expresly apply , to the City , the Church , and new Ierusalem , in the precedent verses , and can be applied to no other . Page 55 , l : 21 , hee againe corrupts , Ephes: 1 , 20 , 21 , exchanging Iesus for Christ : and page 73 , hee perverts no lesse than 7 severall texts together , as grossely , as Papistically as Durandus , or any other Papist ever did ; Which Scriptures I shall here passe over , because I have touched them f f See page 18 before . These severall Scriptures , with sundry others , hath this monstrously learned Divine corrupted , falsified , and wilfully perverted , to draw on capping & bowing at the name of Iesus ; a duty which the g g See my Appendix . primitive Church , and h h Errat autem is qui a via quam Patrum electic monstravit a berrat : Hormise●● Papae Epist. ad Possessorem . Bib. ●P . T. 6. pars 1 , p : 375. Fathers never heard of ; and which most Protestant Churches quite disclaime : and so are Arrians , Puritans , Schismatickes Nonconformists , Disputers against the holy Ghost , yea rebels , traytors , enemies to Iesus , and to our Soveraigne his Vice-gerent , and I know not what besides , if Mr. Widdowes Divinity , or * Confutation may be credited ; which makes bowing at the names of Iesus , ( not the adoration of our Saviour Iesus , God and man , to whom we yeeld all the divine honour and worship that himself requires , as our prayers to him , our whole dependance on him , our publike and private worship of him , &c. testifie , though we bow not superstitiously at his name ; ) a morall command , a necessary , an universall Ceremony which God requires in all Churches , not onely for a day or a yeare , but for ever , &c. Page 74. though few but Papists and Popish Churches ever practised it , and these but lately , as I shall prove anon . i i See p : 1 , 6 , 7 8 , 9 , 10 , 29 , 30 , 31 , 39 40 , 42 , 44 , 45 , 55 , 56 , 57 , 58 , 60 , 67 , 68 , 70 , 74 , 78 , 79 , 80 , 83 , 86 , 89 , 90 , where hee thus railes outright against me , and all that bow not at the name of Iesus .

This Sonne of yours , is not only thus absurd , but Popish too . To omit his ridiculous Popish trash , p : 71 , 72 , 73 : Page 34 , he hath this Romish passage ; The Church is the place of Gods presence , &c. where his Priests sacrifice their owne , and the militant Churches prayers , and the Lords Supper , to reconcile us to God offended with our daily sins : ●rgo the Priests of the Church of England , ( especially those who erect adore , and cringe to Altars ) are sacrificing Priests ; and the Lords Supper is a propitiatory sacrifice , sacrificed by these Priests for mens daily sins . And is this your Doctrine , or our Churches , Mother ?

Page 36 , to 42 , he often harpes on this Popish string ; That Christ Iesus by his sufferings did merit something to himselfe ; and among other things , this in speciall ; the exaltation , adoration , of and bowing unto his name Iesus . * * See Dr. Field , Of the Church Booke 5 , chap. ●● , reimprinted at Oxford , 1628 , accordingly . A Doctrine which Calvin , Marlorat , Dr. Fulke , Mr. Cartwright , and generally all Protestant Divines on Phil: 2 , 9 , 10 , doe utterly condemne as Popish , as derogatory to the greatnes & freenes of Christs love to his : Yea a Doctrine which this forgetfull Angelical Dr. ( who oft confutes himself ) doth fully contradict , p. 37 , 38 ; where he writes● That God rewarded Iesus freely ; that his name Iesus was● free gift , and freely given to him , &c. therefore not ●●●●ted by him .

* * 18. Page 89 , he writes ; That there is good reason why we should bow at or towards the Communion-table , though there be neither Scripture nor Canon that bindes us thus to bow : because the Communion-table is the Chaire of state of the Lord Iesus , and his chiefest place of presence in our Church : because we may bow at his Majesties chaire of estate , who is but Iesus his Deputy : and because the Communion-table is the signe of the place where our Saviour was most despised , dishonoured and crucified .

It is strange , that he who could avouch expresse Scripture , for ringing of bells , procession , the 4 cornered cap , the penitentiall sheet , &c. page 72 , 73 ; should finde neither Scripture nor Canon for bowing to , or at Communion-tables and Altars : but stranger , that he should justifie this bowing ; there being neither Scripture nor Canon for it ; when as there is both Scripture , a a 〈…〉 Statute , and b b 〈…〉 Canon to , against it . The Scriptures , we know , doe positively condemne as grosse idolatry , the bowing at , to or before any Images , Pictures , Idols , and Altars , Levit: 26 , 1. Exod: 20 , 5. c : 23 , 24. Deut: 5. 7 , 82 Kings 17 , 35. Numb : 25 , 2. Iosh: 23 , 16. Isay 2 , 8 , 9. 1 Kings 19 , 18. 2 Chron: 25 , 14. Yea our owne c c 〈◊〉 the 〈◊〉 of idelatry , and of the time & place of prayer , p● 31 10 Homilies , d d 3 Edd 6. c. 10. Statutes , e e Canons , 1571. p. 19 , Canons , 1603. Can: 82 ; See Arti : 22 , Artic. of I●eland , 53. Canons , and f f Iewel , Morton , Tyndall , Barnes . Willet , Raynolds , Ormerod & others Writers , as they expresly inhibit the setting up of any Images , Pictures , Crucifixes , or Altars in Churches , ( a thing now much in use : ) so they instruct us likewise , g g The Homily against tho perill of Idolatry , part 3 , page 41 , to 76. & p. 131. Ormerod his picture of a Papist , p. 1. to 15. and so all Protestant Writers on the 2. Commandement , from these words , Thou shalt not bow downe to them , &c. See 2 Chro , 25 , 14. That the bowing or kneeling before an image , crucifix , picture , or Altar , & the very bowing to them , is Idolatry : And why then should not the bowing at , to , or before the Communion-table ( which is no where commanded by the Scripture ) bee Idolatry too ? Francis de Croy in his first Conformity , cap. 24 , with others testifie . The Paganizing Popish Priests have borrowed this bowing to * * See Tho: Beacons Reliques of Rome c : 24 , fol: 82 , when Altars first came in , & Dr. Raynolds , & Fran cis de Croy , in their quoted places . Altars , from the Pagans ; a practise much in use among them : witnesse their spurious D. Iacobi Divina Missa , * * Coloniae A●g●ip . 1618. Bibl. Patrum Tom. 1. p , 15. F. 19. D. their forged Dionysius Areopagita , De Ecclesiast. Hierarch . lib: c : 5. lbid : p : 132 , C , H , 13● , A. their Rusticus Diaconus Cardinalis , contra Achephalos Disputatio . Bib. Patr. Tom: 6 , pars 2 , p : 125 , G : 229 , E : their Stephanus Eduensis Episc: De Sacramento Altaris , cap : 12 , Bib : Pat: Tom: 10 , p : 416 , C. Honorius Augustodunensis De Antiquo ritu Missae , l : 2 , c : 30 , Bib. Patr. Tom. 12 , pars 1 , p : 1054 : Radulphus Tungrensis de Canonum Observantia , Propositio 23 , Bib : Pat: T : 14 , pag: 250 , B. Eugenius Roblesius De Authoritate et Ordine Officij Mazabarici , lib: cap : 27 , 28. Bib : Patr : Tom: 15 , p. 781 , G , H. Alexius Menesius Missa Christianorum apud Indos , Ibid : p : 793 , 795 , 796 , their idolatrous Masse-books , Durandus , with other Authours , and common experience ; all which sufficiently testifie the Papists daily practise of bowing unto Altars . From which , some superstitious Romanizing Protestants , without either Scripture or Canon to authorize them , have of late begun to bow and cringe to Communion-tables , ( or in truth to new erected f f Condemned by the Clu●hof●ng● land See my Appendix ; the two last pages : Honuly 3. against he Perill of Idolatry . p. 47. Hom: 2 , of the time & place of Prayer p : 131 , Thomas Beacons Romes Relicks c. 81 , 82 Bishop Babington , Notes on Exod 20 , & 27 , p : 279 , 307. Dr Willets Synopsis Papismi , Century 2 , Error . 53 , 54. The 82 Canon Francis de Croy his 1 Conformity , cap : 24. Pelichdorfius contra Waldenses cap : 24 , Bibl. Patrum , Tom: 13. p. 325 , 1 , Ed: 6 , c : 1 , & 1 Eliz. c : 2 ; condemnes them likewise : by vertue of which , and of E. 6 , c 10 , the late erecters of Altars , and Images may ●and ought to be indicted and punished , to avoid the new incroachments of Idolatry . high Altars , as they stile them : ) which how it differs from Papists Altar-adorations , or from their bowing and cringing to Pictures and Crucifixes , or how it can be excused from superstition , wil-worship , & idolatry , I cannot yet conjecture . Bowing before the Altar , or Communion Table , if the g g See those here above quoted Papists , or h h His Collection of ●rivate Devotions , p : 292 , when wee are prostrate before the Altar . Mr. Cozens may be credited , is no lesse than adoration ; and I presume Mr Widdowes ( who makes bowing at the name of Iesus , a part of divine worship ) intends it to be no lesse . Being therefore not commanded in Scripture , it must needs be Idolatry , or will-worship at the least , and so to be abhorred notwithstanding the three Popish ( if not foolish ) reasons produced for to justifie it ; which I shall now examine , For the first of them : That the Communion-table is the Lord Iesus his chaire of Estate , &c. therefore wee may ( we must ) lawfully bow unto it : it is an absurd argument . Our Lord Iesus his chaire of estate i i Acts 2 , 33 , 34 , c : 7 , 56. R● . 8 , 34 Psal: 110 1. Eph: 1 , 20. Col. 3 , 1. Hebr: 1 , 3 , 13. c : 10 , 12. cap. 12. 2. 1 Pet 3 , 22. is onely at his Fathers owne right hand , were he now sits and raig●es in glory : k k Psa. 103 , 19 Psal. 11 , 4. Isay 66 , 1. Acts 7 , 49 , c : 17 , 24. Heaven is his throne , earth but his footestoole . If he hath any throne or chaire of estate on earth , it is in the hearts and soules of his elect . in which he l l Ephes: 3 , 17. Gal: 2 , 20. Isay 57 , 15. Rev: 3 , 20. dwells , and m m Mat : 12 , 28 Luk 1 , 33. Col: 3 , 15. raignes . He is on the Communion table , ( and that onely when the consecrated bread and wine at the Sacrament , are upon it , not at * * And yet out obsequious superstitious cringers bow unto it then . other times ) not as a King in a royall throne , but as a n n 1 Cor: 11 , 24 , 25 , 26. crucified Saviour , a o o 1 Cor: 11 , 24 , to 30. Iohn 6 , 47 , to 64. And who ever worshipped or bowed to his meat , or table ? spirituall repast , which our soules by faith must feede on : and even then , he is not so much preser● at or on the Communion-table , as in the Ministers , the receivers hand and p p Eph: 3 , 17. heart ; as in the bread and wine , the q q 1 Cor: 11 , 25 , 26 , 27. Chalice , and Cup , which no men bow to . This first reason therefore is both ridiculous and erronious , The second , The men may bow to the Kings chaire of Estate , &c. as it is a meere r r See the Rhemists notes Phil: 2 , sect. 2 ; & William Reynolds ibid. Popish cavill , which s s Mr. Perkins , of divine and religious worship , vol. 1 , p : 701● Dr. Whitakers Answer to W. Reynolds , p. 398. Protestants oft have answered ; so it is impertinent to the present purpose , because the Kings chaire of estate , and so the bowing to it , is but a civill thing ; whereas the Communion-table ( made * * August . Epist. 50 , Bp. Babington Notes on Exod. 27 , p. 307. See my Appendix accordingly , and the Authours there quoted . of wood , ( not stone ) is a religious implement t t Luke 22 ; 30 , 1 Cor. 10. 21. of Gods owne appointment , u u August . dverbis Dom , secundum loannem Serm. 46. Tom. 10. p. 223. Walafridus Strabo de Rebus Ecclesiasticis lib. cap 4. Bib , Patr. Tom. 9. pars 1. p 954. &c 19. p. 955 : Dr. Willets Synopsis Papismi Cent. 2 , Error 53. p. 496. Bp. Babington , Notes on Exodus c. 20 & 27. p. 279 , 307. Euseb: Pamp : Eccles. Hist 1. 10 , c. 4 , p. 204. standing anciently , * * See the Rubrick before the Communion , Canon 82. Qu. Eliz , Iniunctions neere the end . & my Appendix . as now it ought , in the very midst , not at the east end of the Church : and so the genuflection , or inclining of the body , to it , or before it , is a religious externall worship at the least ; which being not commanded by divine authority , is no lesse than superstition or idolatry . The last reason , as it make more for bowing to crucifixes , to Golgatha , to the high Priests hal , than to Communion tables or Altars , so it is a meer ridiculous absurdity For the Communion table is not a signe of the v v Mat : 26. v. 59. to 64. high Priests pallace , nor yet of x x Mat 27. 33. Mar. ●5 , 22. Golgatha , nor of the y y Mat. 27. 42. Heb. 12 , 2. Crosse , therefore it 's no signe of the place where our Saviour was most dishonoured , despised , and crucified : If it be any signe at all , it is onely a signe of a spirituall repasting place , or of an heavenly banquet , where in Christ doth spiritually z z Mat. 26. 27. 28. distribute his body & blood , with all the benefits of his passion , to al who worthily receive them . But that it should be a signe of the place where our Saviour suffered , is as new Divinity unto me , as is the very bowing to Communion-tables , which hath neither Scripture , Law , nor Canon for to warrant it .

Page 21 , 22 , 23 ; He writes thus : That all the Fathers and Ancients on this place , but Origen , doe literally understand this text of Phil. 2. 9 , 10 , and approve of this actuall bowing at the name of Iesus , which we now dispute of ; That this bowing was the custome of St. Hieroms time : & that it was a most ancient custome , even in the beginning of the Church : for proofe of which he hath vouched Bp. Andrewes , Bp. Whitguist , Zanchius , the Councels of Nice and Ephesus , Athanasius , Cyrill and Hierom. But than Gregory the 10 who lived in the yeare of our Lord 1273 , was one of the first Fathers of it , this ( writes he ) is fabulous , and a part of the Puritans Legend .

This passage I dare boldly averre , is as fabulous as any in the golden Legend , there being not one Father , one ancient Expositor this day extant , that did ever interpret this text , of any corporall genuflection or bowing at the recitall of the name of Iesus , in time of divine service onely , ( to which Iewes , Turkes , and Arrians seldome come , * * Which answeres his Allegation , p. 78. and so it 's needlesse in respect of them ) or at other seasons . I have already in my Appendix * * Not falsified and corrupted , as hee writes , p. 50 , 60 & 68. truly vouched some 80 , or more severall ancient and moderne Authours , who reciting , and descanting on this Text , have found out no such Duty , or Ceremony , of bowing at the naming of Iesus in time of divine service , as this upstart Chymicke hath extracted ( I should say wrested ) from it , even by head and shoulders , against the very words and meaning , as I have there largely proved . To these I shall accumulate some other ancient and modern Writers , who give no other interpretation of the name above every name , and of the bowing of every knee of things in heaven , and things in earth , and things vnder the earth , in the name of Iesus , in this text of the Philippians , than that I have mentioned in my Appendix : Which Writers because they are many , I shall therefore onely quote their names and bookes , ( which the learned Reader may peruse at leisure ) not their words : Their names and workes in briefe are these : Sancti Hippoliti Oratio De Consum . Mundi , & de Antichristo , Bibl: Patrum Coloniae Agrip : 1618. Tom: 3. p. 17. B. Dionuysij Alexandrini Epistolacontra Paulum Samo satensem , * * Ibid , hath reference to the same Tome of Bibl Patrum , quoted before it . ibid: p : 75. B. C , D Zeno Veronensis Sermo in Psa: 126 , ibid: p : 97 , G , S. Antonij Abbatis Epist: 6. Bibl: Patrum Tom: 4 , p : 30 ; B. Phaebadi Episc: contra Arrianos lib: ibid: p : 230 ; G. Idacij . advers: Varimadum lib: ibid: p : 622 ; A ; Caesarij Dialogus 1 ; ibid: p : 650. A. S. Marci Eremita Praecepta salutaria , ibid: p : 959 ; B , C , D. * * Editione Duaci , 1577. Prosper Aquit : De Praedictionibus Dei pars 1 ; c : 25 ; pars 2 ; c : 24. Expositio in Psal: 102 ; fol: 236 ; A. in Psal: 109 , fol: 254 ; A. 255 ; B ; in Psal: 137 ; f. 296. Paulinus Epist ; 9 ; ad Severum . Bibl: Patr : Tom: pars 1. p : 163 G. Ad Aprum : Epist: 1 , p : 187 ; B , & Ad Augustinum Epist: 3 , p : 216 , C. where he applies this text . * * Quibus insitum Christi nomen , quod est supra omne nomen , hanc deberi venerationem facit , ut non possit a credente contemni . to the name of Christ , not of Iesus . S. Procli Sermo in Transfig . Christi , ibid: p 535 ; D , E : 536 ; C. Eusebij Gallicani Homil : 1 ; De Nativ . Domini , Ibid : p : 544 ; C ; D. Eucherius Lugdunensis Epist: Paraenetica ad Valerium ; ibid: p : 777 : D. & Commentarij in Genefim l : 3. ibid. p : 832. A. p : 836. G. Gregentius Archiepisc. Tephrensis , Disputatio cum Herbano Iudaeo , ibid p : * * Sede a dextrismeis , donec mundi finis & consummatio venerit , & mittam te iudicem vivorum & mortuorum ; & tunc flectet omne genu super-coelestium terrestrium , & inferorum , potentiaetuae , tuique inimici pro● sternentur velut calcandum scabellum pedum tuorum , & reddes unicuique secundum opera sua . Haec veritassic interpretatur & exponit , simodo velis assentiri & approbare . Ibid. 924. C. a pregnant place for my Exposition . Claudius Mamerchus Destatu Animae , lib: 1. ibid. p. 951. F ; G. Cassianus De Incarnatione Vnigeniti , lib: 4 Bibl Patr : Tom. 5 , pars 2 ; p. 71. F , G. Isiodori Pelusiotae Epist: l : 1. Ep. 139. ibid. p. 491 ; D ; E. Arnobij & Serapionis Conflictus , Bibl. Pat. Tom: 5 , pars 3 , p : 218 , C. Arnobij Comment: in Psal: 7 , Ibid : p : 234 , C. in Psal: 64 , p : 262 , A. in Psal: 88 , p : 277 , B. in Psal: 137 , p : 308 , E , F. Ruricij Epist: l : 2. Epist: 10 , Ibid : p : 544 , 545. Theodulus Caelesyriensis Comment: in Epist: ad Romanos , c : 14. p : 590 , B , C , D. Vigily Episc: Tridentini , Disputatio de Christo , D , N , &c. Ibid : p : 693 , D , E. 703 , A. & adversus Eutichen l : 5 , Apud Georgij Cassandri Opera , Parisijs 1616 , p : 561. Ferrandus Diaconus ad Reginum Paraeneticus : Quarta innocentiae Regula , Bibl: Patrum Tom: 6 , pars 1 , p : 349 , F , G. Iusti Orgelitani Episc: in Cantica Cantic : Explicatio , Ibid : p : 512 , F : Isychius in Levit: l : 7 , c : 24. Bibl: Patrum Tom: 7 , p : 108 , B. Etherij & Beati lib: 1 , Bibl: Patrum Tom: 8 , p : 342 , C , D , E. 346 , E , F. Amalarius Fortunatus , De Ecclesiasticis Officijs lib: 1 , c : 11. Bibl. Patrum Tom: 9 , pars 1 , p : * * Nomen Domini in lo●co isto ( scilicet Phil: 2 , 9 , 10 ) proredebemus intelligere : ta●en non abhorret a vero , sidixerimus , in nomine Do●ini , posseintel●●●● in praecep●●● 〈◊〉 308 , F , G. Agobardi Episc: Lugdun : ad Ludovicum Imperator●● , Ibid : p : 556 , G , H. De Picturis et Imaginibus lib: Ibid : p : 598 , C , D. & Sermo De Trinitate , p : 610 , G , H. 611 , A , B. Angelomi Stromata in lib: 1 , Regum , cap : 2 , Ibid ; p : 708 , C , D : 700 , F , G. In lib: Regum 2 , cap● 2 , p : 730 , C : cap : 12 , p : 740 , E. In lib: Regum 3 : c : 8 , p : 771 D. Iesse Ambianensis Episc: Epist: Bib : Patrum Tom: 9 , pars 2 , p : 251 , D. Ambrosius Ansbertus in Apocalyps : l : 3 , Ibid : p : 378 , E , F. HRabanus Maurus , Comment: in Pauli Epistolas lib: 19 , c : 2. Operum Coloniae Agrip : 1626 , Tom: 5 , p : 460 , D , E. & l : 6 , p : 449 , E. Paschatius Ratbertus in Matthaei Evang: l : 10 , Ibid : p : 1156 , B , C. Lib: 11 , p : 1177 , A , B. lib: 12 , p : 1234 , G , H. Expositio in Psal: 44 , p : 1246 , G. 1249 , G. Remigij Altisiodorensis Episcopi in Psal: 15 , Enarrat , Ibid : p , 654 , B : in Psal: 148 , p : 869 , B. Ioannis Cyparissioti Decad ; 4 , c : 10 , De Informatione Divini Nominis , Bibl: Patrum Tom: 11 , p : 499 , B. Simeonis Thessal : Archiepij copide Divino Templo , Bibl: Patrum Tom: 12 , pars 1 , * * Dum dicit fancta fanctis ; populus vicissim clamat ; Vnussanctus , unus lesus Christus in gloria Dei Patris ; Quod a Paulo scriptum resonabit in extremo die , quando Iesu flectetur omne genu , & omnis lingua confitebitur . &c. p : 880 , C ; Zacharias Chrysopolitanus , in Vnum ex 4 or . lib: ibid: p : 185 , F ; Petrus Cluniacensis contra Iudaeos , Tract : cap : 1 , Bib : Patrum Tom: 12 , pars 2 , p : 156 , D , cap : 3 , p : 171 , F , G ; cap : 4 , p : 182 , F ; Contra Petrobusianos ibid: p : 225 , C , D ; De Transfig : Domini Sermo , ibid: p : 2●4 , D ; Petrus Blesensis Bathoniensis Archidiaconus , Sermo 31 , ibid: p : 886 , D ; Sermo 46 , p : 907 , H. De Transfig : Domini , p 915 , B ; Ioannis Salisburiensis , in Phil: 2 , 9 , 10 ; MS ; in Bibliotheca Bodleiana : Lucas Tudensis adversus . Albigensium Errores , l : 2 , cap : 10 ; Bibl: Patrum Tom: 13 , p : 261 , F ; c : 16 , p : 267 , 268 ; Guilbertus De Tornaco De Officio Episcopi , et Ecclesiae Ceremonijs lib: cap : 13 ; ibid: p : 398. D. Nicolai Cabasilae , De vitain Christo lib: 6 , Bib : Patrum Tom: 14 , p : 127 , A ; Papa Innocentius 3. Sermo 1 , in Dominica . 2 , post Pascha ; * * Coloniae Agrip . 1606. Operum , Tom: 1 , p : 43 , In Circumcisione Domini Sermo 1 , Pag: 95 , In festo omnium Sanctorum Sermo 1 , p : 156 , Mysteriorum Missae lib: 2 , c : 44 , p● 329 , & De contemptu mundi ; l. 2 , c : 15 , p 449 , Thomas * * Opera . Venetiis 1571. Waldensis Tom: 3 , Tit: 5 , De Baptismi Sacr: cap : 54 , fol: 103 , num: 6 , Petr: Lombard . Sententiarum , l : 3 , Distinctio 18. See Gorrichen , and the other Schoolemen Ibidem : to which I shall adde * * Francosurti 1548 , fol , 54 , to 58. Ioannis Brentius , Zuinglius , Selneccerus , & * * Scholia in Epist , ad Phil. c. 2 v 9 , 10. Herbornae 1616 , p. 1160 , 1162. Piscator in Phil. 2 , 9 , 10 Iacobus Naclantus Enarratio in Epist ad Romanos , cap. 14 Venetijs 1557 fol. 159 ; Pareus Comment: inc. 14 , ad Romanos , v. 11 , Col. 1475 , 1476 , 1477 ; Ioannis Lukawits , Waldensis , Conjessio Taboritarum , in Balthazaris Lydij * * Editio 2 , Roterodami , 1622. Waldensia pars 1 , p. 161 , 162 , 163 ; Polanus Syntagma Theologiae , Genevae 1616 l. 2 , c. 5 , p. 211 ; Zachariae Vrsini Catechet , Explic. 1617 , pars 2 , Qu. 50 , fol. 305 Henricus Bullingerus Assert ●o Orthodoxa utriusque naturae Christi , Tiguri 1534 , fol , 35 , 36 ; Iosias Simlerus , De Filio Dei , lib 2 , Tiguri 1568 , fol. 79 , & 134 ; Dr. Field Of the Church , Booke 5 , chapter 20 ; Sixti Senensis Bibliothecae sanctae , lib. 5 , Annotatio 150. These 60 ancient Fathers , and moderne Authours , ( to whom I could have added sundry others , did not the desire of brevity and my Tearme-occasions stint me , ) together with those 80 , already recited in my Appendix , in their quotations and expositions of Phil: 3● 9 , 10. That * * In nomine , not ad nome● thus all the recited Authours reade it . in the name of Iesus , That is , in the soveraigne Authority of Iesus : ( Which phrase , in the name of Iesus , is answerable to the usuall clause in our ordinary Proclamations , Commissions , Warrants : These are to wil , require , charge , command you in , not at , his Majesties name ; or in , not at , the Kings name ; a speech most frequent in all Officers mouths of all sorts : that is , in the vertue of his Majesties royal authority , to do this or thus ) every knee should bow , &c. have made no such liter all exposition of this text , neither have they hence collected any such duty of bowing at the name of Iesus in time of Divine service , as Mr. Widdowes hath squeized from it : most of them interpreting the name above every name , intended in this text ; to be , either the a a This is the generall Interpretation of all the Fathers and Ancients , and so our Church in Te Deum laudamus , doth seeme to interpret it . name God , Iehovah , Lord , Sonne of God , Christ ; &c. or at leastwise b b This is the received Exposition of all moderne Expositours . the Majestie , Glorie , Honour , Authourity , Power , Soveraignty , Fame , and Monarchy of Christ , as himselfe confesseth , page 66 , 67. All of them concluding , the bowing of every knee , &c. in this text , to be , the subjection of all things unto Christ , as to their soveraigne Lord , their King and Iudge ; and that especially at the day of judgement , ( when this Scripture * * For every knee of things in heaven , and things in earth and things under the earth , shall not bow to Christ till then , neither shall every tongue til then confesse , that Iesus Christ is Lord . This Scripture therfore being only then fulfilled , cannot without falsification and perverting be applied to any other time but that alone . shall be onely actually and fully verified ; ) or the adoration of Christ in prayer , as God equall with his Father : Not one of them interpreting it , of any bowing , or cringing at the naming of Iesus ; a Ceremony , a duty of this text , not heard of in the primitive Church , not knowne to the Fathers , or any ancient Expositors of this text ; in whom I dare confidently affirme , and let any , nay all the bowers at the name of Iesus disprove me if they can , there is no mention of this duty , this ceremony : which our Church cannot approve of without degenerating from all antiquity , from all reformed Churches , which I dare presume she will not doe . Indeed c c In his Sermon at White-Hall , 1614. in his late workes p. 475 , 476 , 477. Bp. Andrewes , and Mr. d d Consutation p : 21 , 22 , 23 77 , 78. Widdowes have quoted Fathers for it , but how impertinently , e e Here p. 7 , 8 , 31 , 32. I have already demonstrated : and if the Reader will but examine them , he shall finde them either altogether extravagant , or point-blanke against them . All the Antiquity that seemes to give any colour to this bowing , is the fabulous story of Ignatius the Martyr , in whose heart ( as f f Lincolniensis super Evangelia parte 4 , c. 7. Alexander Fabritius , Destructorium vitiorum pars 4 , c 38 , G ; Vincentius in speculo l 10 , c. 57 ; Magarinus De la Bigne ; De ● . Ignatio , &c. Bib. Patr. Tom 1 , p. 76 ; Molanus De Picturis c : 60 ; Carolus Stengelius , De S. Nomine Iesu c. 27 ; Salmeron Operum , Tom. 3. Tract. 37. some Popish Authors have recorded , ) the name of Iesus , or rather , Iesus est amor meus , was found written in golden Characters . But these golden Letters , are but a part of the golden Legend ; for neither Eusebius , Socrates Scholasticus , Sozemon , Nicephorus ; nor any other ancient Ecclesiasticall writers , who make mention of Ignatius his Martyrdome , have recorded any such thing : and besides Eusebius writes , f f Lincolniensis super Evangelia parte 4 , c. 7. Alexander Fabritius , Destructorium vitiorum pars 4 , c 38 , G ; Vincentius in speculo l 10 , c. 57 ; Magarinus De la Bigne ; De ● . Ignatio , &c. Bib. Patr. Tom 1 , p. 76 ; Molanus De Picturis c : 60 ; Carolus Stengelius , De S. Nomine Iesu c. 27 ; Salmeron Operum , Tom. 3. Tract. 37. That he was torn in peeces of the Lyons , to whom he was cast . Neither doe the Popish relaters of it agree in one : some recording , that the g g Euseb. Eccl. Hist l. 3 , c. 32. See Carolus Stengelius c 27 , accordingly . g g Magarinus & Molanus qua ● . name Iesus onely was written in his heart : others , that h h Vincentius Stengelius , & Salmeron . Iesus Christus , was written throughout his heart : i i Lincolniensis & Fabritius . others , that Iesus est amor meus , was there inscribed . But admit this Legend ( which some Protestants now vouch with too much credulity ) were true ; yet the relaters of it ( and of some others of this nature , viz. k k Who had this Inscription , Iesus , & Iesus est amor meus , ingraven in their hearts ; If we beleeve Stengelius De SS. Nomine Iesu cap. 27 , p , 145 , 146. B. Virginis Clarae de Monte falernis , and of a noble Soldier ) record not , that Ignatius did use to bow at the name of Iesus , but that he had it alwayes in his mouth , whence it was afterwards thus ingraven in golden Letters in his heart , not in his knees , in which it had beene undoubtedly written , had he used to bow and cringe unto it . This fable therefore of Ignatius his heart , ( not knees ) makes nothing for this new-coyn'd duty , this di●orderly ceremony of bowing the knee at every naming of Iesus , ( which must needes disturbe men in their devotions , since this name Iesus , is oft times mentioned l l Mark 11 , 33 cap. 10 , 47 , 52. 1 Thess. ● , 1 , c. 4 , 14 2 Thes. 1 , 12 , 1 Tim. 1 , 4 , 14 2 Tim. 2 , 1. 1 Pet , 1 , 3 ; 2 Pet. 1 , 1 ; Iude 1 ; Revel 1 , 9 , Matth. 27 , 11 , 1 Cor: 5 , 4 ; c : 12 , 3 ; 2 , Cor. 4 , 5 , 10 , 11 , 14. Iesus , is twice recited in one verse ; & Iohn 19 , 38 , thrice in one verse ; 1 Cor: ● , 1 , to 11 , 9 times in 10 verses , twice in one verse . Ephes 1 , 1 , 2 , 3 foure times in three verses ; Col. 1. ● , ● , 3 , 4● its foure times mentioned in 4 verses : & to bow downe to the ground almost , sooften , in a reverent and serious manner , must needs interrupt a man much in his hearing , reading , and attention to the text and sence . twice , and sometime thrice together in one verse ; ) for which there is no ground , no warrant in the Fathers , in Antiquity , as this fabulous scribler hath recorded ; who should have forborne to have m m Pag. 5 , 60 , & 68. taxed me , for falsifying , for misvouching those 80 Fathers , and Authours , quoted in my Appendix ; since there is not one of them , ( let the Committ●es imployed to examine them , be the umpires ) but concludes point-blanke against him in the Interpretation of the name , or bowing in this text ; of which not one of them , ( no not * * Pag 66. 67. 20. Zanchi●s , nor Dr. Boyes , as he suggestes , who both interpret it as I have done , ) did ever make , this bowing at the name of Iesus , a duty ; as this brainsicke nonsence Noveller doth Which bowing ( as a ceremony onely , not a duty , ) was never publikely enjoyned unto any , till Pope Gregory the 10. his time , for ought that can be proved ; and therefore to stile him one of the first Fathers of it , is no Puritans Legend , as he stiles it ; but an apparant truth ; which all the Anti-puritan bowers at the name of Iesus put together , cannot disprove . Should I now here at large inform you , of his absurd dispute , a a Page 13 , to 25. Whether bowing at the name of Iesus be some thing ? occasioned by the two first lines of my Appendix ; viz. [ The bowing of the head or knee at the name of Iesus , if it be any thing , &c. ] which words if any thing as they neither affirme , nor yet suppose , the bowing at the name of Iesus to be a meere nothing , both in genere entis , & moris , as hee b b Page 9 , 10 , 13 , 14. vainly cavills : since my whole Appendix grants it , proves it , to be a superstitious , Popish ●●●●●lesse Ceremonie ; and so acknowledgeth it to 〈◊〉 something , in genere entis , at the least ; a thing which no man ever questioned . So ( they being a most usuall forme of Argument drawne from a c c See Aditus ad Logicam , p. 119 , 120. Disjunction , which every Fresh-man knowes , ) imply no more but this ; That bowing at the name of Iesus , is nothing ; ( to wit , in causa religionis , in point of Religion or divine worship onely , not in genere entis ; ) because it is neither a Ceremony , nor a duty of the Text , as I have there sufficiently proved . Which phrase of speech , to call something in genere entis , nothing ; that is , in genere moris , in point of religion , or to some speciall purposes , to which it is unavailable , impertinent , or as much as nothing , is most frequent in the Scripture : as St. Paules stiling of an Idol , d d 1 cor. 8. 4 c : 10 , 19 nothing in the world that is , in e e See 1 Cor: 8 , 5 , 6 ; Isay 44. 9 , c : 4● , 20 , c. 46 7 c. 11 , 23 , 24 , 29. regard of any Deity it hath in it , or in respect of any helpe or good it can yeeld to those who worship it : and his calling of f f 1 Cor. 7 , 19 Circumcision , and uncircumcision nothing ; that is , g g See Cal. 5 , 6. in p●int of Iustification , where they are as nothing : with h h See Mat 23 16 , 18. Acts 21 24. 1 Cor: 3 , 7. c. 8 , 2. c : 10 , 19. Cal. 2 , 7. c 6 , 3 Phil 3 , 7 , 8. & 1 Tim 6 , 4 , accordingly . sundry other instances , plentifully testifie , to i i 2 ●ct . 2 , 16. rebuke the madnesse of this erronious Prophet , who is so ignorant of his k k See his pag 5 , l 35. owne Modalities , as thus to carpe at nothing . Or shou●d I here shew you , how your Sonne hath contradicted himselfe in this very controversie ; In making this bowing , a a See p. 15 , 16 17 , 18 , &c. a duty of the Text and yet a ceremony too A duty and a ceremony b b Page 19 , 75 76 , 88. onely in time of divine service , and yet a duty , c c Page 34. which Angels and Saints 〈◊〉 heaven , and Divels and Reprobates in hell performe . A ●●ty incident onely to the name of Iesus , and yet enjoyned by Cyrill , and the Councell of Ephesus , to the name of Emmanuel , d d Page 21. as he write . In averring , e e Page 25 , 26 , &c. That Iesus is the name above every name , &c. & that the litterall bowing of the knee at the name of Iesus is the bowing intended in Phil: 2 , 9 10. reciting the Authors quoted by me in my Appendix , as making for it , when as they all * * For they write that God &c , is the name not Iesus , p ●6 , 67. and that this bowing is adortion , and sub●ection &c p 60 , 61 , to 67 not any corporall genuflectio● at the naming of Iesus . conclude against it , by his owne confession , if you observe them well : with sundry other contradictions which I ●mit . Or should I here discover his many absurd impertinent misquotations ; his mis-englishing of those Latine Authours which he voucheth : and his grosse perverting of Authours , and Scriptures : page 15 , 16 , 17 , 20 , 21 , 22 , 23 , 28 , 32 , 37 , 41 , 42 , & 59 , to 68 , in which there is scarce a pertinent true quotation , or right englishing of any Latine Authour , if you examine them well . Or should I now informe you , how hee hath misquoted Qu. Eliz. obsolete Injunctions , Injunct . 52. and the n n A Canon only of direction , by way of advise , not of obligation , by way of command , there being no penalty expressed in it . 18. Canon : In which there is no such clause : That all present at Divine service should bow at the name of Iesus : the words of the Canon being , That when in time of Divine service the Lord Iesus [ which hath reference onely to the person of Iesus , represented to us under any of his names ] not the name of Iesus , should be mentioned , o o That is , such reverence as the Scripture commands , for none else is due to Christ : whereas this of bowing at the name of Iesus , is not commanded in scripture , for ought that can appeare , therfore not due . due and lowly reverence ( not bowing of the head or knee , much lesse the putting off of the hat , which this p p Yet most men use the contrary . yea many at their first entrance into the Church intime of Divine service , fal to their first private devotions , which this Canon , & the 2. part of the Homily of the right use of the Church , p. 8 , expresly prohibit ; and yet they are not censured , but commended for it . Canon forbids men to put on in time of Divine service ) shall be done by all persons present , &c. Or should I here relate unto you , that all his strong Armour , all his Arguments , page 87 , 88 , 89 , wherein he trusts , are but a meere petitio principij ; wherein he beggs of me the question , as he hath * * This divers have informed me upon their knowledge . runne about the Vniversity like a Frier mendicant , to begge his Arguments , which are all built upon this sandy false foundation ; That bowing at the naming of Iesus is a duty of the text : an honour which God hath given to Iesus , and he hath merited from us , and therefore we must yeeld it to him , to testifie our owne humility , and to declare his soveraignty , that he is Lord and Iesus : the thing which he should prove , and I , ( yea all the 80 Authours which I have quoted in my Appendix , with these sixty others here recited ) denie ; I should but tire my owne and your patience , and waste both time and paper to no purpose .

Wherefore ( Deare Mother ) recommending to your gravest consideration , and then to your correction , the severall grosse notorious Oversights of this brave Champion-Sonne of yours , who like some great Goliah , to shew his valour , ( or his folly rather ) hath sent * * Page 90 , l. 29 , 30 , 31. a printed Challenge to me , ( a little David in respect of him ) to dispute even face to face with him in the Schooles , &c. perchance because he thinks himself a better Disputant , than he is here a Writer ) that so I may no longer trouble the Church ; I hope , for your owne honour and reputation , which now lie at stake in this your unworthy Sons absurd illiterate Confutation , you will upon the serious perusall of this my Survey , proceed to bind this his erronious ( and I trust unlicensed ) Pamphlet , ( which is like to bring a q q Prov 10 , 1. A foolish son is a heavinesse to his Mother . scandall on his Mother ) to the good behaviour , and his untutered , scurrilous , * * Quid stulti proprium ? non posse & velle nocere . Ausonii sapientes p. 91. foolish , scribling Goose-quill , to everlasting peace : by reducing his person , his Syllogismes to Bocardo , the onely Moode , the fittest Schoole for such a Challenger , such a Writer to dispute in , who would not conclude his notorious knowne Errours , in Celarent , upon my timely private Letter and advice . Thus wholly referring his Confutation , Errours , Person , to your motherly lash and Censure , ( as being loath to incroach upon your Liberties , or to trouble my selfe with such an Adversary , who hath taken much r r Nihil est enim inamabilius quam diligens stultitia , Seneca Cont. l. 7. Con● tr. 5 , p. 1136. unamiable paines to s s Prov. 13. 16 spread h●s too well-knowne folly , and marre his laud-unworthy cause , which was bad and weake enough before , ) I here humbly close up all , and ever rest ,

From my study at Lincolnes Inne , November 15. 1630 Your dutifull Sonne in all filiall Respects : WILLIAM PRYNNE . Arnobius Advers. Gentes lib. 1. QVoniam comperi nonnullos , qui se plurimum sapere suis persuasionibus credunt , insanire , bacchari , & velut quiddam promptum ex oraculo dicere . &c. statui pro captu acmediocritate sermonis , contraire invidiae , & calumniosas dissolvere criminationes , ne , aut illi sibi videantur , popularia dum verba depromunt magnum aliquid dicere , aut si nos talibus continuerimus à litibus , obtinuisse se causam putent , victam suo vitio , non assertorum silentio destitutam . FINIS .

CHRISTIAN Reader , I here present thee with a short historicall or Chronologicall Discourse , of the true originall and progresse of Bowing at the name of Iesus ; 1 Ceremony , ( and as some write ) a Duty , much pressed , practised and abetted now of late by some , who though they stile themselves Christians , not Iesuites ; will yet with a a See Salmeron , Stengelius , the Sorbonists , Rhemists and others hereafter cited Iesuites , and other Papists , monopolize all worship , all bowing to the name Iesus onely , and give none to Christ , from which their very ti●le of Christians is derived What these mens present violent enforcing , propugning of this upstarr Popish Ceremony by preaching , by printing : or what the suspension , silencing or censuring of such as speake , as preach against it , meanes , or whence it springs , I cannot well determine . If it be only a misguided superstitious zeale , arising from meere ignorance of the true originall Popish rise and progresse of this Ceremony ; I hope the ensuing pages will both instruct them whence it sprung , & whither it tends ; and so reforme them . But if it be a wilfull obstinate symbolizing with the Church of Rome , ( whose Images , Altars , Cringes , Crosses , b b ●hey say they bow to the Communion table , because it is the place of Christs speciall presence : Yet Acts 7. 48. & 17 24 certifie u● ; that ●od dwelleth not in ●emples made with hands ; & Acts ● . 11 , c 2 , 33 , 34 c. 3 , 21 , &c. 7 , 56 , instruct us , That our Saviour is now as●cended into the heavens ; that hee sits now at his Fathers right hand , & that the heaven must containe him untill the times of restitution of all things . Bowings to , and turning of Communion-tables Altar-wise , like a Kitching Dresser , not a Table c c Psal. 128 , 3. 1 Kings 13 , 20 Math. 26 , 20. Mar. 14 , 18. Lu 22 , 14. 27 , 30. Iohn 13. 12● 28. at which men usually sit round ; bo●h against d d See here p. 35 , 36 , 37 , 38. & my Appendix the two last pages . our Statutes , Homilies , Articles , & Canons , creepe in apace among us without any publike censure or controll : ) I hope this Treatise , ( which shewes them whose and what they strive for , even for the very spawne , the Reliques of the whore and Popes of Rome , from whom bowing at the name of Iesus had its birth , its breeding as I shall here demonstrate : ) will , if not reclaime them , yet at leastwise shame them , shew whose they are and what they aime at . Wherefore I here submit it to thy pious censure , requesting only thus much from thee ; that as I have written it faithfully with an upright heart , void of all schisme of faction to beat down superstition , Popery , and declare the truth ; so thou wouldest embrace & read it with a love of truth . And if thou canst not contradict it , let * * Contra Gentiles lib. Athan●sius his Maxime be now thy resolution in this case . Quod pessimo initio nititur , in nullo unquam censeri poterit bonum . And so I rest .

Thine , and the Truthes , WILLIAM PRYNNE .

A short Relation of the true beginning , and progresse , of bowing at the name of Iesus ; necessary for the determination of the present Controversie .

POpe Iohn the 20 , who swayed the Popedome about the yeare 1030 : Anno Dom: 103 is the first I reade of , that set abroach this Ceremony , of bowing at the name of Iesus : of whom Sir Edwin Sands , in his Europae Speculum , Hagae 1629 page 16. writes thus . By grant from Pope Iohn the 20 , every inclining of the head at the name of Iesus gets 20 , yeares pardon ; a matter in Italy no not this day unpractised . And to grace that Ceremony the more , I have heard sundry of their renowned Divines teach in the Pulpit : that Christ himselfe on the Crosse bowed his head on the right side , to reverence his owne name which was written over it . This is the highest pedegree of this late upstart Ceremony , that I have hither to met with .

Petrus Blesensis Arch-deacon of Bathe , Anno 1160. who flourished about the yeare 1160 : a a Bibl: Patr : Colon : Agrip : 1618 , Tom: 12 pars 2 , p : 88 1 , D Sermo 28 , De Assumptione B. Mariae , hath this ensuing passage . Non frustra consuevit Ecclesia intercessione beatae Virginis affectuosius caeteris implorare , ita quod audito ejus nomine b b Which may bee either intended to worship and pray to her , or else to bow at the recitall of her name : genua terrae a●●igat ; imopro nominis reverentia quasi mare confragosum sonant vota populorum . And in the margent there is this note . Mariae genua flectuntur . Which passages seeme to imply , that men did then use to bow and doe reverence at the naming of the Virgin Mary : but that they did so at the naming of Iesus , I finde no such authority in this writer .

Lucas Tudensis , Anno 1220. who wrote about the yeare of our Lord , 1220. Adversus Albigensium Errores , ( c ) b b Bib. Patrum Tom. 13 , 〈◊〉 ● C. 〈◊〉 lib. 2. cap. 14. writes thus . Qui humilitate superbiae principem vicit , humilitate nos contra potestates aërias semper pugnare docuit : quod ipse et fecit tempore carnis suae quando non recto capite , sed inclinato emisit spiritum . Inclinemus nos & illi capita nostra , non solum mentis , sed & corporis , laudes & gratias persolventes , qui pro nobis peccatoribus se misericorditer inclinavit . Sed sunt nonnulli qui superbiae spiritu tumefacti , ( de quibus valde dolendum est ) qui etiam cum Gloria , vel Laus Deo recitatur in Ecclesia , contemnunt , aut erubescunt , Regi Regum Iesu * * To Iesus Christ , not to Iesus onely . Christo capita inclinare : coram transeunte Cruce , vel Christi Euangelio non assurgunt : in celebratione Missae Sacerdote se ad eos vertente et Dominum annunciante inclinari contemnunt : ad benedictionem Pontificis caput nudare negligunt : et quod omnino nefarium est , et haeresi proximum , cum elevatur corpus Christi à Sacerdote in sacratissimo Ministerio Missae , vel alias refertur , erubescunt vel refugiunt suppliciter adorare . Hoc maximè nonnulli faciunt Curiales , qui consueverunt terrenis Principibus flexis genibus et nudo capite ministrare , &c. Hunc ergo tantae promissionis accepta fiducia totis nisibus collaudemus : illi simplicitate recta humiliemur : illi mentis & corporis capita non verecundemur nudare & inclinare , qui Deus fortis pro nobis infirmis se inclinavit , ut homo infirmus fieret , ut humana firmitas soliditate perpetua firmaretur . A passage which may happily imply , that in those times men did use to bow their heads ( not knees ) to Iesus Christ the King of Kings , who bowed his head for them : But this was not as I take it , at every recitall of his name Iesus , but at the lifting up of the hoast in the time of the Masse , or at the passing by of the signe of the Crosse , as the sence and words import .

Sanctus Franciscus , the Arch-Frier , who lived about the year 1230 , Anno 1230. in his Litera ad Sacerdotes : hath this ensuing clause . * * Bibliotheca Pattum Tom. 13. p 351. B. Salutem in eo qui redemit et lavit nos in sanguine suo : Cujus nomen audientes adorate eum cum timore et reverentia proni in terra ; Dominus Iesus * Not Iesus only Christus , altissimus filius nomen illi , qui est benedictus in seculo , Amen . Which implyes an injunction from this Arch-Frier , St. Francis , for adoration of the Lord Iesus Christ at that time , when as his name was mentioned .

* * Bibliotheca Patrum Tom. 13. p. 452. H. Frier David de Augusta : who flourished about the yeare 1240. Anno 1240. De 7. Processibus religiosi cap. 11. writes thus . Sunt exteriores caeremoniales observantiae ; ut inclinationes , genuflectiones in horis , pulsationes , et omnes gesticulationes , quibus claustrales utuntur in divino officio , vel alijs , quibus saepe minus virtuosi majorem vim faciunt , quam aliqui perfecti , et magis devoti . Which seemes to imply ; that Monkes in those dayes ( for of them hee writes ) did use duckings and genflections , either to the host , the crucifix , or altar , and it may be to the name of Iesus ; in which ceremonies the lesse vertuous , saith he , were for the most part most devout .

These are the onely passages I finde in all antiquity before the Councell of Lions , Anno 1273. which give any colour to the use or practise of this Ceremony ; which was never established in the Church , till Pope Gregory the 10. his time ; who in the Popish Councell of Lions , in the yeare 1273 made this Decree . d d See Sexti Decretalia lib. 3. tit. 23. c. 2. fol 187. Cent. Magd. Basiliae 1574. Cent. 13. Col. 919 , 934 , 935. Greg. 10. Decretalium l. 6● De Immunitate Ecclesiae , cap. Decet . Carolus Stengelius De ●5 , Nomine Iesu cap. 23 , p. 123. Decet domum Domini sanctitudo : decet ut cujus in pace factus est locus , ejus cultus sit cum debita veneratione pacificus Sit itaque ad Ecclesias humilis et devotus ingressus ; sit in ijs quieta conversatio , Deo grata● inspicientibus placida , quae considerantes non solum instruat , sed et reficiat . Convenientes ibidem nomen illud , quod est super omne nomen , a quo aliud sub c●●lo non est datum hominibus , in quo salvos fieri credentes oporteat , nomen videlicet Iesu Christi , qui salvum faciet populum suum a peccatis eorum , exhibitione reverentiae specialis attollant : et quod generaliter scribitur ; ut in nomine Iesu omne genu slectatur , Phil● 2. singuli singulariter in seipsis implentes ( praecipuè dum aguntur Missarum sacra mysteria ) gloriosum illud nomen quandocunque recolitur , flectant genua cordis sui , quod vel capitis inclinatione testentur . This is the highest antiquity , that any e e See Ca●olu● Stengelius De ss. Nomine Iesu , c : 23 , & Salmeron , Operum tom : 3 , tract : 37 , p : 335 &c: who can raise this Ceremony from no higherpedegree . Papist or Iesuite hath hitherto found out , to justifie their bowing at the name of Iesus . Yet this Constitution bindes men onely , to bow the knees of their hearts , ( not of their bodies ) at the naming of Iesus ; ( and that especially whiles the Masse is acting ) which bowing of the heart , they must testifie , by the inclination of their heads , not of their knees .

After this , Pope f f Ioannes 22 , ducentos dies verae indulgentiae omnibus qui ad nomen Iesu genua flecterent , vel caput inclinarent , vel tunderent pectus , largitus est : Salmeron Operum , tom : 3 , tract : 37 , p : 335 Iohn the 22 , about the yeare 1330 : to induce men to the practise of this Popish Ceremony , did , as Salmeron the Iesuite records ; grant 200 dayes of true Indulgence to all who should bend their knees , or incline their heads , or knock their breasts , at the name of Iesus . Therfore it was then no received duty .

Since that , about the yeare 1420 , one Bernardinus , a Franciscan Frier , and a Popish g g See Marty . riologium Romanum ; & Op meeri Chronog● p : 414. Canonized Saint , a great lover and admirer of the name of Iesus , h h Carolus Stengelius De ss: Nomine Iesu cap : 29 , p : 157 , 159. did earnestly exhort the people in all his Sermons and publike exhortations , that they would give devotion , bowing and reverence to the name of Iesus , which is above every name , in which every knee doth bow , of things in heaven , and things in earth , and things under the earth : neither is there any other name under heaven given to men , in which they can be saved . This Frier , the better to draw the people to adore and bow to the name of Iesus , i i Carolus Stengelius ibid p : 159 , 160 , 161 Molanus De Picturis & Imag: cap : 56 ; Antoninuspars 3 , historiae tit. 24 , cap. 5 ; Salmeron Ope●um tom. 3. tract , 37 , p. 335. did use about the end of his Sermons , to shew unto them a picture , in which the name IESVS , was written in golden Letters , enclosed on every side with Sunne beames ; or a Glory : which Pictured name the people beholding did most devoutly adore , with bended knees . For which fact of his being complained against by some who maligned his fame , to Pope Martin the 5. this Pope when as he had heard his answer , gave him free liberty , not onely to preach , * * So writes Salmeron . but likewise to carry about and shew unto the people this picture of the name of Iesus . From k k Molanus De Pictur . et Imag. c. 56. which patterne of his , all pictures of the name of Iesus both in glasse-windowes , Popish Authours , and Masse-bookes were at first derived . Indeede l l Pars 3. Hist. Tit: 24 , c : 5 : see S tengelius p. 162. Antoninus records : that Pope Martin enjoyned him that he should no more shew this picture unto the people , lest some superstition , or scandall should be raised in the Church by this his novalty : which injunction he obeyed . But Pope Clement the 7. ( as m m Qua K , see Stengelius ; p : 162 ; & Dr● Fulkes Notes on the Rhemish Testament , On A● poc : 13 , sect: 7 , 8 , 9. Molanus records ) at the request of the Friers Minorites , ordained , that all their Order , and the Nunnes of the Order of St. Clare , should use this picture ; and withall he appointed a double great solemne feast , of the most holy name Iesus , ( in which its likely this name was solemnly adored and bowed to ; ) which feast , as Stengelius writes , is most famous through many Churches , and among the common people .

This Ceremony , it seems , was not yet so generally received as the Papists did desire : and therefore the Popish Councell of Basil : Anno Dom. 1431. Anno 1431 n n Surius Concil: Tom: 4 , p : 61 , 2. Sess. 21. Tit. Quomodo divinum o●●icium in Ecclesia celebrandum sit : decreed : That all Canonicall persons , in all Cathedrall and Collegiate Churches , whiles they were saying their Canonicall houres , when the glorious name of Iesus was named , should bow their heads , not knees : The words of which Decree are these . Statuit igitur sancta Synodus , ut in cunctis cathedralibus ac collegiatis Ecclesijs , &c. Horas canonicas dicturi , etc. Cum dicitur Gloria Patri , Filio , et Spiritui Sancto , omnes consurgaut . Cum nominatur gloriosum illud nomen , Iesus , in quo omne genu flectitur coelestium , terrestrium et inferorum , omnes caput inclinent .

The Provinciall Popish Councell of Sienna , or Seine , in the yeare 1524. Anno 1524 Following the patterne of the Councell of Basil , Decreta Morum , cap. 18. established the use of this Ceremony in all Collegiate and Cathedrall Churches , in the very selfesame words . viz. * * Surius Concil tom. 4. p. 740 , 741. Et ut in majoribus Ecclesijs cultus Dei vivi sanctior , juxta majorum 〈◊〉 in melius reformetur : statuimus , ut in Cathedra●●bus ac collegiatis et conventualibus Ecclesijs , horis debitis , &c. Horas autem canonicas dicturi &c. Cum nominatur illud nomen gloriosum , Iesus , in quo omne genu flectitur coelestium , terresti i● et inferorum , omnes caput ( not genu ) inclinent . Phil 2. And Decreta * * Surius ibid. p , 731. Fidei cap. 14 , it drawes this Argument , from this very Ceremonie , to prove the lawfulnesse of worshipping the image of Christ . Et nos quidem non quasi ante divinitatem , ante imaginem prosternimur ; sed illum adoramus , quem per imaginem aut passum , vel in throno sedentem , recordamur . Et dum per ipsam picturam quasi per Scripturam , ad memoriam Filium Dei reducimus ; animum nostrum de resurrectione laetificat , aut de passione mulcet , non majore quid●m idololatriae periculo , quàm cum in nomine Iesu omne genu flectitur , coelestium , terrestrium et inferorum . Phil. 2. Quem enim vocabula cursim auribus insinuat , hunc eundem fidelibus oculis imago sedulò repraesentat .

Not long after this , Anno 1548. the Diocesan Popish Synode of Augusta , Anno 1548 , cap. 23. in more obscure termes , prescribes this bowing , &c. to all Ecclesiasticall persons , not onely at the recitall of the name of Iesus , but of the Virgin Mary too . Surius Concil. tom. 4. p. 810. The Canon runnes thus : Cum autem Deo Opt. Max. Creatori et Redemptori suo honorem , timorem et reverentiam homo tanquam creatura debeat ; multosque videmus ea in re damnata ignavia desides esse ; omnibus Ecclesiasticis personis nostrae Dioecesis districtè praecipiendo mandamus , ut post haec summa pietate Deum ubique et honorent , et timeant , praecipuè vero in templis humiliter revereantur et venerentur . Et quum in nomine Domini nostri Iesu * * Both names are here expressed . Christi omne genu coelestium , terrestrium et inferorum flectendum sit ; Phil. 2. volumus , ut omnes quotiescunque in sacris Concionibus● aut Missis nomine sanguinis vel corporis Christi , aut Dei genitricis Mariae Virginis fiat mentio , aut quando canticum , Gloria in excelsis , aut gloria tibi Domine , aut Evangelij initium , aut Na●ivitatis Christi ex Virgine , et incarnatio in Symbolo , aut gratiarum actio in praefatione , aut hujusmodi alia in divinis o●●icijs canuntur , vel commemorantur , detec . to capite , genibusque flexis , ante * * Nota. Altare , vel ut locus tempusque postulaverit , Deo reverentiam exhibeant debitam , et populum ad ejus rei imitationem verbis factisque commoveant atque hortentur .

The very next yeare after , Anno 1549. the Provinciall Popish Synode of * * Surius to●● . 4. p. 869. Moguns or Mentz , under Sebastian the Arch-bishop , Anno Dom. * * Not Anno 813. as some mistake it . 1549. cap. 59. which hath this title to it . Missa , quo gestu , et qua devotione audienda : this Ceremony was thus enjoyned . Sedulo commonendus est populus fidelis , Clerici etiam per Praelatos debita animadversione inducendi , ut in celebratione Missarum , adversus tantum mysterium , quantum quisp ; per valitudinem potest , etiam corporis gestu reverentiam quandam adhibeant : videlicet , ut dum in Collectis , pro communi orbis terrarum incolumitate , ad Deum praeces funduntur , ipsi quoque tanquam hujus sacrae Communionis cives , suas praeces cum oratione publica conjungunt , et vultu ad * * Nota. altare verso , aperto et demisso capite stantes , gestum orantibus convenientem prae se ferant . Pari religione ad nomen Salvatoris nostri Iesu * * Iesus and Christ are here both united . Christi , similiter ad Evangelium , Magnificat ; Benedictus , Nunc dimitti● , Gloria in Excelsis● Gloria Patri , caeterasque id genus officiorum partes , sic genuum flectione , apertione capitis , ac totius corporis gestu se componant , ut ad ea quae ib● aguntur , animum intendere videantur .

The Popish Councell of Rhemes since that , viz. Anno Domini 1583. Anno 1583. as * * Decreta Ecclesiae Gallicanae lib. 1. tit. 2 , cap. 22 ; p. 21. Bochellus records , made this Decree or Canon following : In pronunciatione nominis Iesu , etcùm dicitur versus , Gloria Patri , caput aperiant et inclinent . That in the pronouncing of the name Iesu , and when the verse , Glory be to the Father , was said or read , men should uncover their heads and bow . Which Canon extends not unto women , * * 1. Cor. 11 , 5 , to 16. who ought not to uncover their heads in the Church ; much lesse to come thither as so many strumpets , with a a 1 Cor. 11 , 5 to 16. 1 Tim. 2 , 9 , 10. 〈◊〉 : 3 , 3 , 4. Synodus Turon : 1●83 , & Concil. ●itur : 1584 , apud ●ochel . Decr. Ecclesiae Gal. l. 6. T it 9 , c● 11 , 12 : See my Vn●lovelinesse of Love lockes p. 12 , to 23 , 30 , 31 , 32 , & 43 , to 51. cut , or broidred powldred haire , as our Viragoes doe of late : Whereas the words of Phil. 2. 9 , 10 , In the name of Iesus every knee should bow : extend to women , as well as men : and rather to womens bowing , ( who in their courtesies bow both their knees full low ) than to mens ; who in their common courtesies or legs at the name of Iesus , or to men , bow * * See Gen. 51 43. Matth: 27 , 29 , Rom: 11 , 4. bow the knee , not knees . onely one , not both their knees : whereas this text requires every knee to bow ; and so enjoynes the bowing of both knees , not of one alone ; the courtesies of women , not the heads , the caps , or legs of men .

The Popish Councell of Aquitan : alias b b Bochellus Decr Eccl. Gal. l : 1 , Tit: 7 , c : 28 p : 86. Concil: Bituricense , the very next yeare following : viz. Anno Dom: 1584 , Anno 1584 promulgated this Canon to the like effect . In sine Psalmorum , et ubicunque Gloria sanctissimae Trinitati redditur , omnes consurgant , et in invocatione nominis Iesu , genu flectant : Which may be construed as well of kneeling only in the invocation of the name of Iesus , as of bowing at the pronunciation of the name of Iesus .

Besides these severall Popish Councels ; the Sorbonists about the yeare 1540 , from Phil: 2. v. 9 , 10. as Calvin and Marlorat on that text record : began to publish and teach this Doctrine ; that as oft as the name of Iesus should be mentioned , ( as in some Portuasses and Masse-bookes it is repeated * * See Iesus his Psalter , in which the name Iesus is called upon 450 times , 30 times together in a place : which requires 30 severall Genuflections . see Bp. Babingtons Exposition of the Catholike faith , page 19● . 12 , 20 , & 30 , if not 40 times together ) so often men must bow their knees : for which Doctrine write Calvin and Marlorat , they are more than ridiculous . Plusquam ridiculi sunt Sorbonici Sophistae , &c. See page 5 before .

After these , the Rhemists about the yeare 1●82 , in their Notes in their Rhemish Testament , on Phil , 2. v. 9. 10 * * See Dr. Fu●k & Mr. Cart. wrights Answer to the Rhemish Testament : ●b . sect: 2 & on Apoc: 13. sect. 7. set on this Ceremony in an higher straine , where they write thus . By the like wickednesse the Protestants charge the faithfull people for capping or kneeling , when they heare the name of Iesus , as though they worshipped not our Lord God therein , but the syllables or letters , or other materiall elements , whereof the word written or spoken consi●teth : and all this by sophistications to draw the people from due honour and devotion toward Christ Iesus , which is Satans drift , by putting scruples into poore simple mens mindes , about his Sacraments , his Saints , his * * His Crosse & name ; &c. are here coupled together . Crosse , his Name , his Image , and such like , to abolish all true Religion out of the world , and to make them plaine Atheists . But the Church knoweth Satans cogitations , and therefore by the Scripture and reason , warranteth andteacheth * * Nota. all her children to doe reverence whensoever Iesus is named , because Catholickes * * What difference then can any Protestant bower at the name of Iesus make between his bowing & the Papists ; which Protestants formerly condemned , & yet many of them now contend for . doe not honour these things , nor count them holy for their matter , colour , sound and syllables , but for the respect and relation they have to our Saviour ; bringing us to the remembrance and apprehension of Christ , by sight , hearing , and use of the same signes , else why make we not reverence at the name of Iesus the sonne of Sirach , as well as at Iesus Christ . And it is a pittifull case to see these prophane subdeties of heretiques to take place in religion , which were ridiculous in all other trade of life . When wee heare our Prince or Soveraigne named , we may without these scruples doe obeysance . But towards Christ it must be superstitious . And here it is much to be noted , that the Protestants pulling downe the * * Which some Protestants , in name at-least , begin now to set up again , to please the Rhemists & Papists . Image of Christ out of all Churches , and the signe of the Crosse from mens foreheads , and taking away the honour and reverence of the name of Iesus , doe make roome for Antichrists Image , and marke , and name . Thus the Rhemists , whose steps and genius the moderne Protestant advocates and Patrons of bowing at the name of Iesus , doe follow to an haires breadth ; though Dr. Fulke , in his Answere to the Rhemish Testament , Notes , on Phil. 2 , secti● 2 and on Apoc: 13 , sect ; 7. Dr. Whitaker in his Answer to William Reinolds the Rhemist : Cantabrig● 1590 , p : 398 , 399. Mr. Cartwright in his Answer to the Rhemish Testament * * Where hee pithily disputes this point , as also in his first Reply to Bp. Whitguifts Answer p. 163 & in his 2. Reply p. 215. Notes on Phil: 2 , sect: 2. Dr. Willet in his Synopsis Papismi , Century 2 , Error : 51 , Dr. Aytie in his Lectures on Phil: 2. 9 , 1● . And above all other , that Reverend Father of our Church , Gervase Babington , Bishop of Worcester , a professed enemy to this Popish Ceremony , In his Exposition of the Catho like Faith ; in his Workes in Folio , London , 1622 , part 2 , page 195 , 196 , 197 professedly condemne this Doctrine , this Ceremony of theirs , as a grosse ridiculous Popish Errour : which is no wayes grounded on Phil: 2 , verse 9 , 10. as all these : together with Pareus , * * Heidelbergiae 1613. Commentarius in cap : 14 , ad Romanos , vers. 11. Col: 1475 , 1476 , 1477. Ioannes Brentius in his * * Francosurti 1548 , fol. 54 , to 58. Explicatio in Epist Pauli ad Phillip : c : 2 , v : 9 , 10. Ioannes Piscator , * * Herbornae 1616. Scholia in cap : 2 , ad Philip : v : 9 : 10 : pag: 1166. and Obser : 6. ex vers: 10 , p : 1162. to omit all others formerly quoted , doe largely prove .

Since these , I finde some private Popish . Authours , ( especially the Iesuites , who deriving the stile of their Order from the name of Iesus , doe most stickle for this bowing at the name of Iesus ; ) who have * * As I heare of some Protestants who are now writing for this Ceremony too , as hote as any Iesuites . written in defence and patronage of this Popish Ceremony : As namely one Alphonsus Salmeron a famous Iesuite : who in his Workes at large : Tom: 1 , Prolegomenon . 24. De Dignit . et Majest. Evang: p. 387 , 388 , writes thus . That certaine Popes of Rome , ( and among the rest , * * Oper●̄ Tom. 3. Tract. 37 , p. 335. Pope Iohn the 22. who granted an Indulgence for 200 dayes to all who should either bow their knees , or incline their heads , or knocke their breasts at the name of Iesus ) have taught , that men are to bow their heads or knees at the naming of Iesus to represent the great humiliation and ex●●inition of Christ : and that a certaine Monke was cuffed by the * * It seemes the Divel is better pleased with this bowing , than Christ . Divell for omitting this bowing , &c. And Operum Tom: 3 , Tract . 37. Vccatum est nomen ejus Iesus : p : 335 , he records ; That the name of Iesus is worthy all worship , genuflection and adoration , in which name Paul would have every knee to bow both of things in heaven , and things in earth , and things under the earth . For this name , whether it be pronounced with the mouth , or heard with the eare , or * * Let our Bowers at the name of Iesus note this well , and answer it as they can . where ever it is written , painted , or ingraven , is worthy divine worship ; not for the bare word , writing , or picture it selfe , but for the signification of it : as * * You see how the Papists ranke these three together ; the adoration of the Crosse , the Image , & the name of Iesus . the Crosse and Image of Christ are deservedly adored with the worship of Latria , for the type and mystery represented in them . &c. The same Doctrine we shall finde in Comelius a Lapide a Iesuite , in his Commentary on Phil. 2. 9 , 10. and in Carolus * * Printed Augustae Vindelicorum 1613 , where there is much written of this name to little purpose . Stengelius De SS. Nomine Iesu , cap : 23. where he quotes this text of Phil. 2. 9 , 10. and the Decree of Pope Gregory the 10. informing Protestants : ibid: p : 125 , 126. that Papists honor not the Letters , syllables or sound of the name Iesus , but the thing contained and signified together with the sound and syllables : But some , saith he , may say : Why doe we bow at the name of Iesus , rather than at the name of Christ ? I answer , because Christ is not a proper name , but a declaration of Christs kingdome and power : But * * This is Bp● Andrewes his Reason too ; see his Sermons , p. 475 , 476 , 477. Iesus is a proper name , which he hath bought with his great paine , and hath received as a reward of his labour . For although this name were imposed on him in his very Circumcision , and promised to him in his conception , yet both these were done , because he ought to doe that in his time , which the name doth signiie ; to wit , to save his people . Paul therefore affirmes , that this name was given to him , because he actually performed this with his great paine . Phil: 2. He humbled himselfe , therefore God hath highly exalt●d him , and given him a name above every name : that in the name of Iesus every knee should 〈◊〉 , &c. Therefore this most honourable name is given , because he merited it . * * This is Mr. Widdowes his reason : see his Confutation , p. 6. & . 30 to 32 , & 81 , 82. The name it selfe is thus honoured , because bee hath merited it . As oft therefore as we Catholickes honour the name of Iesus by bowing the knee , so oft we give unto him due and deserved honour , which he hath merited with a great price , so oft wee doe that we might and are bound to doe ; not onely 〈◊〉 of cong●●ity for the greatnesse of the benefit conferred upon us , but also out of debt , by reason of the will and precept of the eternall Father ; who hath therefore given this name unto his Sonne , that * * In nomine , not , adnomen , which signifieth to , not at the name ; so that those who bow 〈◊〉 Iesu , 〈◊〉 to it , not 〈◊〉 , and so are 〈◊〉 . in this name every knee should ●ow , that all should worship this name , and in worshipping should confesse , that Iesus is in the glory of his Father . But as oft as the heretiques ( who utter and heare this name without any reverence , because they have not the holy Ghost ) doe not worship this name , as oft as they refuse to bow and worship ; as oft as they decide others who worship and bow the knee unto it ; * * So writes Mr. Widdowes too ; page 6 , 14 15 , 16 , 17 , 25 , 26 , 74 , 86 , 87 , 88 , 90. so oft they violate the precept and will of God the Father ; so oft they doe injury to God the Some , and deny him his due honour ; so oft they contradict the Apostle , so oft they scandalize , or rather decide the Church of God : Finally , so oft they d●e acceptable service to the Divell , * * Yet Salmeron informed us before , that the Diveleassed a Monke for omitting it and therefore he is rather the Authour , than the hinderer of this bowing . who hath in an especiall manner taught them this , and by them doth 〈◊〉 this impiety unto others . This 〈◊〉 much more to this purpose doth this Benedictine Fr●er , Stengeli●s , write : which I thought good in part to transcribe , because its verbati●● the same with Mr. Widdowes , and other late Protestants writings , and * * See Bp. Andrews Sermons in Folio . p. 475 476 , 477 , Mr. Adams his Sermons , p. 1203. Dr. Wrens Sermon , Febr. 12 26 27. p. 26 , 28. Sermons to this purpose ; betweene whom and these , there is now no difference at all in this point of ●●●ing 〈◊〉 the ●●●ing of Iesus , for ought that I can finde ; and so they are both accorded .

Finally , ●●●sseby * * 〈…〉 Richardus Hampole his Booke De 〈◊〉 nominis Iesu with ●●●dry other Popish Authours , who have written largely of this subject , and found out many * * See Luca● Tudensis Ad. vers. Albigens . Errores l. 2 , c. 10. Iunocentius 3. in Circumcisione Domini , Sermo 1. Operum Tom. 1 , p. 93 , 94 , 95. Carolus Stengelius de ss. Nomine Iesu : cap : ● , & 30 : See Bp. Babington Exposit of the Catholicke faith , p. 196 , 197. Erasmus Paraph. on Phil. 2● & others accordingly . absurd , ridiculous , cabalisticall conceits and mysteries in the very letters of the name Iesus , to draw more reverence and bowing to it : The Popes , the Church and Priests of Rome , to advance this Ceremony the more , a a See the Masse booke , Iesus his Psalter● & Carolus Stengelius , De ss. Nomine Iesu cap. 23 , p : 127 accordingly . have inserted this notable prayer for the bowers at the name of Iesus , into the Masse of the name Iesus : ( for which very name they have a particular Masse , and Psalter , as they have a Feast : ) God , who hast made the most glorious name of Iesus Christ thy onely Sonne amiable with the chiefe affection of sweetnesse to thy faithfull ones , and dreadfull and terrible to evill spirits , mercifully grant , that all those who devoutly b b Viz by bowing unto it , when it is pronounced , as Stengelius understands it . worship this name of Iesus on earth ; may receive the sweetnesse of its holy consolation in this present world , and in the world to come may obtaine the joy of endlesse exultation and blisse in heaven , by the same our Lord Iesus Christ thy Sonne . The benefit of which Masse-prayer , our moderne Advocates for bowing at the name of Iesus , with all their zealous Proselites , may doe well to claime .

This is the onely true gennine Pedegree and progresse of this much pressed Duty , and admired Ceremony , of bowing at the name of Iesus , that I in my poore reading can finde in all antiquity . If better , graver , or more learned Heraulds can derive its Parentage higher , ( as * * Bp. Andrews & Mr. Widdowes , who quote some Fathers for it : whereas Bp. Whitguist , and Zanchius write only , That it was an ancient custome and practise in the Church , but quote no Authorities to prove it , because in truth there are none extant . some have vainly endeavoured , to deduce it from the Fathers , and the constantpractise of the Primitive Church ; when as I am confident upon good inquiry , that there is no one Father , no ancient Writer extant , to prove or warrant what they write , as the examination of their c c See here p. 7 , 8 , 31 , 32. alledged testimonies will at first discover , ) I shall be willing to be corrected and instructed by them . But if they must needes concurre with mee in this its Popish Discent , which I have here set downe ; ( as I presume they must , since Popish Priests and Iesuites , who have beene most inquisitive in discovering its originall , have raised it no higher than the Popes I have recited : ) let them now at last for very shame ( unlesse they intend to turne professed Iesuites , and open Champions for the Romish whore , ) contend no more for such a Duty such a Ceremony , which had no other Father , but the forenamed Popes ; no other Mother , Nurse , or Midwife , but the Antichristian Church of Rome , with whose Popish Ceremonies , Reliques , Altars , Images , Crucifixes , Genuflections , Bowings and such like idolatrous , d d Sic nata Romana superstitio , quorum ritus si percenseas , ridenda quam multa , multa etiam miseranda funt . Minucius Felix , Octav. p. 76. superstitious , ridiculous Rites , which get ground apace upon us ; the reformed Church of England , with all her faithfull Bishops , Ministers , Members , ( especially since the prodigious , unparalleld hellish Powder-plot ) should stand at everlasting defiance ; for feare e e 2 Thess: 2 , 10 , 11 , 12 God give us over to strong delusions to beleeve her impious lies to our damnation ; and then showre downe his long-threatned judgements on us , ( of which the late revived Plague , and feared Famine , should now in time admonish us ) to our eternall ruine . What therefore Tertullian writes of Stage-playes , ( which had the very Divell himselfe for their originall Authour , as he , with * * Cyprian , De spectac . lib Salvian De Guber . Dei l. 6. others largely proves , which should cause all Christians , who in their very baptisme have renounced the Divell and all his workes , &c. for ever to abandon them : ) f f De spectaculis lib. c , 8. Facit ad originis maculam , ne bonum existimes quod initium à malo accepit : the same shall be my conclusion in the point in question ; Bowing at the name of Iesus , had its originall , growth and progresse from the Antichristian Popes and Church of Rome , who propagated it by their Indulgences , g g See the Councell of Seine , the Rhemists , Salmeron , Stengelius & Fulkqua supra . to justifie their idolatrous bowing to Images , Crucifixes , Hosts and Altars , as I have fully manifested in the premises : therefore proceeding from such a putr●d fountaine , such an impure Parentage , no pious Protestant , I dare say , can repute it good , much lesse praise-worthy . h h Tertullian . De Spectac . 〈◊〉 Oderis itaque Christiane , cujus auctores non poteris non odisse .

FINIS .

Errata , and Omissions .

COurteous Reader , I thought good to admonish thee of one grosse omission , which through the Printers carelesnesse hath happened in the 36. page , line 1. betweene idolatrous too ? and Francis de Croy , &c. which because it interrupts the Discourse , I shall request thee instead of Francis de Croy , &c. to reade as followeth .

Bowing at , to , or before Altars , how highly soever some men esteeme it , had its originall from idolatrous Pagans : who , as they a a Instauratque choros , mistique Altaria ●ircum Cretesque Dryopesque fremunt , pictique Agathyrsi &c. stant arae circum . Virgil. AEneid . l. 4 , p. 179 , 184 , Dona ferunt , cumulantque oneratis lancibus Aras : Tum Salii ad cantus incensa Altaria circum , Populeis adsunt incincti tempora ramis Hic iuvenum chorus , ille senum , &c. Virg. AE neid . l. 8 , Antwerpiae 1613 , p. 280 , see Strabo Geog l. 10 , Ovid Fastorum l. 4 , 5 , 6. & Alexander ab Alexandro l. 4 , c. 17 , f. 226 , 227 , accordingly . danced and stood round about their Altars when they sacrificed ; in which , on which , or at leastwise by and over which , the b b See Exod. 34 , 13. Deutr. 7 , 5 ; c. 12 3 ; ● Kings 11 , 18 ; Ezech. 6 , 4 , 6 ; 2 Chron. 14 , 3 ; c. 34 , 4 ; Acts 17 , 16 , 23 , 29 , & Dr. Rainolds De Idol . Rom. Ecclesiae , l , 2 , c ; 3 , sect ; 46. Images of their Idols were placed or ingraven ; ( in imitation of which , most Popish glittering Altars have their gaudy Crucifixes , Saints , or Images standing on them , neare them , over them ; to intice the people to bow downe unto them : when as God commanded all his Altars , to be made of nought c c Exod: 20 , 24 , 25 , 26 ; Deut: 27 5 , 6 , Iosh: 8 , ● , 31. but earth ; or of unhewen stones : ( not polished , graven marble , golde , or silver : ) without any images or curious sculptures ; the better to keepe the people from bowing to them , or before them ; to which more d d See Exod: 20 , 23 , 24 , Psal: 115 , 4 , & 135 , 15 , Isay 2 , 20 , & 30 , 22 , Ier , 10 , 4 , Ezech ; 16 , 17 , 18 , Dan , 3 , 1 , to 8 , & 5 , 4 , 23 , Hosea 13 , 2 , & Acts 17 , 29 , Quis ergo dubitat horum imagines consecratas vulgus orare , et publice colere , dum opinio et mens imperitorum artis concinnitate deeipitur , auri fulgore perstring●tur , argenti nitore , et candore eboris hebitatur , Minucius Felix , Octav , p , 73 , 74 , 75 , see the 2 , and 3 , part of the Homily against the perill of Idolatry accordingly . rich materialls of silver , gold and pearles , set out by art , might easily induce them ; ) so they likewise honoured their Altars with cappe and knee , e e Autante ora Deum pingues spatiatur ad Aras Dicitur ante Aras media inter numina Di●um : Multa Iovem manibus supplex orasse supinis Virg. AEneid l. 4. p. 171 175. Iamque dies epulata novem gens omnis , & Aris factus honos AEneid . l. 5. p. 213 Hane Aram luco statuit quaemaxima semper , Dicetur nobis , & erit quae maxima semper AEneid l. 8 , p. 279 anotable description of an high Altar . bowing downe unto them , yea war shipping , praying at them and before them . Whence God enjoynes the Israelites . [ Exod. 34. 13. Deutr. 7. 5. c : 12 , 3. Iudg. 6. 25 , 26 , 28 , 30. 2 Kings 11. 18. 2 Chron: 14 , 3 , c. 30. 14 , c. 32 , 12. c. 33 , 15 , & 34 , 4 , 5 , 7. Isay 36 , 7. Hosea 8 , 11 , & 10. 1 , 2. ] to throw downe and quite demolish the Altars and Images of these Idolaters , ( which the good Kings of Israel did accordingly . ) not onely because they sacrificed on them , but because they also worshipped and bowed to them , and before them : As Exod. 20 , 4 , 5 , 23 ; 24 , 25. c : 23 , 24 , c : 34 , 13. Levit. 26. 1. Deutr. 7. 5. cap : 12 , 2 , 3. 2 Kings 11 , 18 , c : 18. 22. 2 Chron: 14 , 3 , 5. c : 28. 24. 25. c : 30 , 14. c : 32 , 12. c : 34 , 4 , 5 , 7. Isay 2. 8 , 9. c : 17 , 8. c : 36 , 7. Hosea 10. 1 , 2. Acts 17 , 23. 2 Chron: 25 : 14. compared together : incomparable Dr. Rainolds , De Roman●e Ecclesi● Idololatria , l : 2 , c : 3 , sect: 46 , p : 431 , 432 , Francis De Cr●y in his first Conformity , cap : 24 , with others testifie . Then reade as in the Copy .

Other materiall Omissions and Errataes there are , which because they are already corrected , I here passe by , informing thee onely of one thing worth thy observation : To wit , that it appeares expresly by Levit: 1 , 11 , 16. Exod: 20 , 26. c : 26 , 35 , c : 40 , 6 , 7. 26 , to 34. Iosh: 22 , 10 , 11 , 2 Sam: 24 , 18 , 25. 1 Kings 6 , 22. c : 8 , 64 c : 18 , 32 , 35. 2 Kings 11 , 11 c : 12 ; 9. c : 16 , 14 , c : 1 , 5. c : 23 , 12 , 2 Chron: 1 , 6. c : 5 , 12. c : 15 , 8. c : 33 , 4 , 5. Psal: 26 , 6. Isay 19 , 19. Ier : 11 , 13. c : 17 , 2. Ez●ch : 6 , 4 , 5. c : 8 , 5. c : 9 , 2. c : 40 , 47. Ioel 2 , 17. Matth: 23 , 35 , that both religious and idolatrous Altars heretofore , did not stand Eastward , nor yet at the east and of their Temples against a wall , at Popish Altars , and some Communion-tables turned Altar-wise , now doe 〈◊〉 Northward , or Southward ; either before the d●●●es , or in the Court , the porch , the entrance , the body , or middest of their Temples ; and that in such a manner , as men might have space enough either to stand , or walke even round about them . And hence I suppose our f f The last Ru●●●●e before the 〈◊〉 . Common-Prayer-Booke , our g g Canon 82. Canons , h h Iniunction ult. For Tables in the Church . & Qu. Elizabeths Injunctions , expresly order : That all our Communion Tables , when the Sacrament is administred ; shall stand , ( not in the East end of the Chancel Altarwise , * * No Table ever stands so at which men use to eate ; the placing of it therfore in this posture like a Kitchin Dresser , Bench , or Sidetable , doth in a manner make it cease to be a Communion-table , and addes disgrace unto it . with one side against the wall , where some unconformable over-Conformists have lately hedged them in ; for which an Inditement lies against them upon the Statute of 1. Eliz. cap. 2. besides other Ecclesiasticall Censures by their Ordinary : ) but in the body of the Church or Chancell , so as the Communicants may place themselves round about them . Men usually i i Psal , 128 , 3. 1 Sam. 16 , 11. sit round about their Tables at meales : yea k k See Mat , 26 20 , 26 , 27. Mat. 14 , 18 , &c. Luk 12 , 14 , 27 , 30. Iohn 13 , 12 , 28 1 Cor. 10 , 16 , 11. c. 11 , 20 , to the end . See Luke 24 , 30 , c. 7 37 , 49. c. 11 , 37 Mat. 9 , 10 , Mat 16 , 14. Ps● 128 , 3 , 1 Sam. 16 , 11 , & Godwins Iewish Antiquities , l. 3 c. 11. p. 114 , 115 , 116. How Christ , his Apostles , and the Iewes did use to sit round about their Tables ; and that Christ did sit so when he instituted the Sacrament . Therfore if we will imitate Christ , our Communion tables must bee so placed , that the Communicants may sit or kneele round about them . Christ himself & Apostles sate round the Table when he instituted this his holy Sacrament , as all the Evangelists witnesse , and so should we doe too . Which I observe the rather , to controll the irregular practise of some ignorant Popish Innovatours : who against the expresse command both of our Common-prayer-booke , Canons , Injunctions , yea the very practise of Christ , his Apostles , and of the Church before & since their time ; dare turn Communion-tables into Altars , ( though we have now none else but l l Rom. 15 , 27 1. Pet , 2 , 5. Iohn 12 , 1 , Phil , 4 , 18. Heb. 13 , 10 , 15. c. 4 , 26 , 27 , 28. c. 10 , to the 14. spirituall Priests and Sacrifices , and so no Altars , but one spirituall Altar , which is Christ : ) or at leastwise place them Altarwise , against the wall and East-end of the Church , even when the Communion is administred . Which uncanonicall practises I hope they will now reforme ; or else I trust our Bishops in their Consistories , or in their default , our Iudges and ●ustices in their Sessions , will legally proceede against them ; and against those who set up Images and Saints Pictures in our Churches , contrary to the express Statute of 3. E. 6. c. 10. the Homelies against the perill of , 〈◊〉 ●●●●blished by the 22. and 35. Articles of our Church , and by the Statute of 13 , Eliz. c. 12. which confirmes our Articles , as the undoubted Doctrine of the Church of England , and so by consequent our Homilies 〈◊〉 contrary to Qu. Eliz. Injunctions , Injunct. 2 , 3 , 23 , 25. and the Articles to be enquired of in Visit●tions , set forth in 1559. Artic: 2 , & 45 All which expresly command all Images , * * 〈◊〉 the Stat. of 13 Eliz. c. 2. al such as bring over any consecrated Ag●●●● Dei , Crosses , Pictures , ●eads or such like superstitious things , & such who wittingly buy , receive , or weare the same , incurre a Premunire . And yet how many now transgresse this Law ? Crucifixes , Shrines , Pictures , Paintings , Candlestickes , Bundles and Rolls of waxe , and all other Monuments of f●ined Miracles , Pilgrimages , Idolatry and Supersticion , to be taken away , defaced , destroyed , and utterly extinct , so that there remaine no memory of the same in walls , glasse-windowes , or elsewhere , neither in Churches , nor private houses . Yea contrary to the Statate of 3. Iacobi chap. 5. Which as it enacts : * * See 3 , & 4 , E. 6 , c. 10 , to the same effect That no person or persons shall bring from beyond the seas , nor shall print , sell , or buy any Popish Primmers , Ladies Psalters , Manuels , Rosaries , Popish Catechismes , Missalls , Breviaries , Portalls , Legends and Lives of Saints , containing superstitious matter , printed or written in any language whatsoever , nor any other superstitious bookes printed or written in the English Tongue ; upon pain of forfeiture of 40 shillings for every such booke . ( A law that needs due execution now , when so many of these Bookes are brought over into England every * * Especially the last , when there were few else , but such bookes as these brought over . Mart , and sold publickly almost in every shop without controll : ) soit authorizeth Iustices of the Peace , Majors , Baylifes , and other chiefe Officers in their liberties , to search the houses & lodgings both of convicted and suspected Recusants for such books , and reliques , and to deface and burne their * * The Altar doth alwayes sanctify the sacrifice , not the sacrifice the Altar , Mat : 23 , 18 , 19 , 20. If then wee have any Altars now , then our Altars consecrate the Sacrament , not the Priests , or words of consecration : and so our Altars are greater and better than our Sacraments . Altars , Pictures , Beades , and Crucifixes , as the very Reliques of Popery and monuments of Idolatry : All which our Church , our State , thus abolishing and condemning , I hope they will speedily inflict such penalties on all those Popish agents who now endeavor to reduce them , as their offence demerits , and our Lawes prescribe .

FINIS .

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