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

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

and a correspondent Cassock short no where but in the w●st which is girt up with a girdle and a knot or rose allmost up to his nose commonly a falling-band because Procisians weare small set-ruffs His Religion is like a Confection compounded of many the least ingredient being Protestantisme and to believe as the Church doth His first ambition is to addresse himself to be some great-mens Trenchers-Chaplaine that so he may not be out of the Path-way to preferment not an Ignoramus in Court-curtesies nor a sot in State affaires His Devotion is so conformable to the Ceremonies of the Church that he thinks it impietie to decline the least particle thereof and yet he declines the Doctrine of the Church so much that he wisheth with all his heart the Prayer in the Letanie of our English Liturgie From all false Doctrine Heresie good Lord deliver vs were oblitera●●d And he is so bent to externall bowing at the name of Iesus that he cannot forbeare to do the like at the Picture of Iesus crucified alias a Crucifix if it stand in his way He is a mungreel Divine who as it were betwixt Hawke and buzzard see nicely to distinguish betwixt a Puritane in opinion and a Puritane in discipline and hath taught the nam which was contrary to the first institution so farre to enlarge it selfe that a Protestant must make hard shift to save himselfe harmlesse And he is one that makes the Grace of God lackey it after the will of men the Sheep to keepe the Sheepheard and a mortall seed of an immortall God Also he holds not Perseverance but Apostasie of the Saints He is the spawn of a Papist and if there come the warmth of favour upon him you shall see him turne into one of those Frogs which arose out of the bottomlesse Pit And if you marke it well you shall see him reaching out his hand to a Papist a Papist to a Iesuite and a Iesuite gives one hand to the Pope and another to the King of Spaine And so wee leave him to get more Grace professe and practise more goodnesse His Motto Orthodoxus CONCORDIA DISCORS VVHere as Iohn Can doth plead for the Antiquity of their Separation and saith it was in King Edwards dayes but I answer him such a Separation as they do practise was not knowne 55 yeares since and the first Authours of these were Henrison and Robert Brown which they did partly recal there was of their Disciples that were apprehended in suffock 3. at Nayland for distributing of their Bookes and condemned after the Iudge offered them pardon if they would live obediently as the book of Common Prayer did direct but they answered that the booke of Common Prayer was the great Idoll of the Land on which the Iudge was exceedingly offended against them and saith he would hang them before he went out of the towne if they did maintaine this Then they did desire of him a conference with some Ministers there present which they had graunted and the next day the Iudge called them and demandeth of them what they said to the booke of Common Prayer And they affirmed it Idolatrous and on this they were hanged in the presence of the Iudge Sundry others I knew in the Contry that would not be present at the worship of the book of Common Prayer yet they would and did diligently frequent the hearing of the zealous preaching the word therfore in some Parishes they had a bell d●d ring when the Service was ended thē they would com into the Congregation And I knew 3 preachers which fled in Queen Maryes Raigne and they were zealous preachers yet I perceived som difference betwixt them the one Mr. Brodish he tooke a living neere where I lived and he was a zealous preacher The other was a Gentleman named Larrans he did usually preach in divers parts of the contry and kept a Lector at a market town calld Harlston the other namd Simond Harlson who was a Minister at Sto●num in K. Edwards dayes he was in t●●ble then because he would 〈◊〉 weare the Surplus he did preach in the Country these 2 were proferred benifices sundry times but they would not accept there This l●tter did use a Lector every 14 dayes in his house at which I have been sundry times present he was very ould I take it he lived to the yeare 1591. I have conferred with him sundry times and had speech with him concerning Browne and he disallowed Brownes Separation from the hearing of the zealous preachers in our Land I desired of them to know why they would not use the Booke of Common prayer in the worship of God and they answered and said because Idolatours did so worship and they were forbidden to worship after the manner of Idolaters This is a true Relation S. O. FINIS Ioh. 18 37 Consuctudo sine veritate vetustas erroris est Tertull. Hinc non dubito quin profecta sit illa antiquissima cōsuetudo in Ecclesijs ut cum nominatur Iesus omnes apperiūt caput in testimoniū reverētiae adorationis c. Zanch. in Phil. 2. 10 Pari religione ad nomen Salvatoris nostri D. Iesu Christi similiter ad Euāgelium Magnificat Benedictus Nunc dimittis Gloria in Excelsis Gloria Patri ceteras que id genus divinorum officiorum partes sic genuum flexione apertione Capitis ac totius corporis gestu se component ut ad ea quae ibi aguntur animum intendere videantur Synopsis Pap. 9. Generall controversie concerning the saints departed Genua cunctorū fidelium ad mentionem S. Sti. nominis Iesu non solū corpore sed mente etiam flecti ibidem decernitur Epitome mundi Cent. 13. ca. 9. de Synodis Convenientes ibidem nomen illud quod est supra omne nomen a quo aliud subo caelo non est datum hominibus in quo salvôs fieri credē tes oporteat nomē vid. Iesu Christi qui salvum faciet populum suum exhibitione reverētiae specialis attollant quod generaliter scribitur ut in nomine Iesu omne genu flectitur singuli sin gulariter inseipsis implētes precipuè dum agūtur Missarum sacra mysteria gloriosum illud Nomēquoties cunque re colitur fl●ctant genua cordis sui quod vel capitis sui inclinatione testentur Platina in vita Gregorij Papae 10. An. 1230. Note See Sr. Edwin Sādye his Europae speculum 1629. pa. 16. This pope lived about the yeare 103. Note † Preface to the Cōmunion Booke of Ceremonies why some abolished some reteined * Theoph Filius Dei vocabitur quae appellatio universorū nomen excedit † Nullus nomen illud super omne nomen existēs populus Christi in hunc usque diem praeterquam ad sanctam viuificantem Trinitatem retulit Naz. in Epist Germani Episcopi Constantinop ad Thomā Episco Claudiopollôs In Synodi Nycaenae 2. arti 4. ‡ Nomen super omne nomen est nomen explicans ineffabilē potestatem naturam Greg. Nyss. in Ecclesiastem homil 7. ‖ Nomen quod est supra omne nomen cui n. Angelorum dixit filius meus tu es Biblioth Sacta lib. 5. Annot. 150. to 2. * Origen Genu. flectere non est carnaliter accipiēdū sed subjecta esse omnia cultui Dei obedire declarat † Imperij ejus subjici fateantur Angeli Homines Demo●nes Gloss. so Anselm so Bruno Carthurianus * Synopsis 9. generall controversy Qu. 5. Appendix concerning the name of Iesus Thus is Idolatry committed Note Note this well Rhemes Annot. on this place Here is the decript of Sathan to bring in false worship Act. 2. 36. Ier. 33. 6. Obj. Answ. Obj. Answ. Thus doe men committ Idolatrie Obj. Answ. Observe this Note this well Phil. 3 18 19. Reasons of the ancient use of this gesture Keckerm syst theol li. 1. c. 9. 5. Circumstances to prove it to be understood not of bowing the bodily knee Note this well N. B. Mat. 15. 9 1 Cor. 11 16. Mr. W. P. See his book 55. 56. 57. Folio He saith the best Ministers have no other call then the ignorant asses and idols have In the most con gregatiōs the patarn doe first chose before the Bishop can ordain Iohn Can proved a false acuser Fol. 234. See Mr. Padgets arrow against the Brownists and the reprove of Iohn 〈◊〉 May An. 1632. Yet those that chose him and ordained him did depose him they say for that he deceived them His study His Garb His Religion His Ambition His Devotion His Divinitie N. C. his Acnitophes I. R. his speech in Parlamēt 12. Ianua 1628. His politik part Iudge Anderson Lord chief ●ustus of 〈◊〉 common pleas An. 1583. or 1584. at Berry in Suffock In Nor●fock 〈…〉

relation they have to our Saviour it is too short a Cloke to cover your Idolatry For the same was the perswasion of the Israelites in their Golden Calfe which they did not honour for the matter colour fashion but for the relation it had to God that brought them out of Egypt Exod. 32. 4. 5. The like of Ieroboams Golden Calves 1 King 12. 28. So he Yea we may note also from the Rhemists owne confession that they place all their Religion in such superstition as the adoration of Images of the Crosse and of the name Iesus c. Seeing they charge Protestants with abolishing all true Religion out of the world by their abolishing Popish Superstitions And howsoever they would salve and colour over the matter that they worship no● the very syllables and name simply of Iesus yet in Revel 13. 17. they bew●ay their Hypocrasie and Idolatrie in charging Protestants for taking away the honour and reverence of the name of Iesus which name as the Iesuites Characterize in capitall Letters so they doe not obscurely ascribe honour and reverence to the very name IESVS But whereas they charge the Protestants by removing the worship of Images Crosses of the name Iesus and the like together with the things themselves out of their Churches to make roome for Antichrists Image Marke and Name We answer that these superstitions and idolatries of the whore of Babylon have beene the fittest Vshers to make roome for the Antichrist of Rome and the fairest colours to painte the whores face wath all specially this seemingly pious word innocent bowing at the name of Iesus And of all other the Iesuites have most need to advance the adoration of the name IEsus they having nothing of Christ but bare Iesus to make them Bar Iesusses to bewitch the World with this name that when men either heare the Societate Iesu they may bow to this Iesuiticall Societie or when they see I●HS in the frōt of their Books they may beleeve all to be Gospel written therein Thus we have sufficiently with a Cloud of witnesses cleered the Scripture from being any ground of superstitious adoration of the name of Iesus to which might be added a Catalogue more both of old and new writers and that both PROTESTANTS and Papists but it were both needlesse and would make an Epistle endlesse as this allready hath passed the bounds of an ordinary Letter And chiefly needlesse to heap up more testimonies seeing the Canon alleaged doth not alleage this or any other Scripture as hath beene observed How far then reacheth the command of the Canon in this case Surely not to any superstitious adoration of the name Jesus Superstition we all disclaime If to cap or knee bow or doffe at the naming of Iesus be superstitious the Canon chargeth it not Worship to Christ it commandeth spirituall and corporall Right and reason This command is Apostolicall Corinth 16. 20. But corporally or spiritually to worship Christ at the naming of Iesus rather than at the naming of Christ is to prefer the name Iesus before the name Christ a● of higher accompt whereas the Apostle Peter saith Let all the House of Israell know assuredly that God hath made that same Iesus whom ye have crucified both the Lord and Christ. So that to be Lord Christ is that name above every name seeing that Iesus in his humiliation is now made Lord and Christ in his exaltation Wherenpon it is that Beleevers are called Christians of Christ the Lord though the Antichristian Society affect to be called Iesuites as the more honourable Title When therefore the Canon saith When ●he Lord Iesus is mentioned c. it meaneth plainly the 〈◊〉 of Christ by any of his Name Titles or Attributes and so by a Synechdoche a part for the whole commandeth all due and lowly reverence to Christ yea to the whole Trinitie whensoever they are solemly mentioned by other of their Names For the purpose the person of Christ the Mediatour is expressed by sundry nams not only by the name IEsus but by the name Christ Immanuell by the Titles of Mediatour Saviour which is but Jesus in English David our King the Lord our righteousnesse This is the name whereby he shall be called The Lord our righteousnesse also Isa 9. 6. His name shall be called Wonderfull Counseller the Mightie God the everlasting Father the Prince of Peace Also Revel 19. 13. His name is called the Word of God and the like Now then we being commanded to give due and lowly reverence when we heare the Lord Iesus mentioned to weet when we heare his sacred Person mentioned we are consequently enjoyned to give due and lowly reverence to Christ whensoever by any of his sacred names whatsoever made knowne unto us in Scriptyre he is mentioned unto us But this will some say will be an infinite labour for then in time of divine service we should do nothing else almost but be bovving or doffing or the like Why who prescribes bovving or doffing or the like particular reverence or gesture Would they force or streine the CANON beyond the due limites It prescribes only due and lowly reverence in generall How is that Is not the generall externall reverence expressed in having our Heads uncovered in time of Service and Sermon Is not this a token of our subjection to the Lord Iesus Christ See Corinth 1. 11. 3. 4. So then we being in the Church with our heads uncovered in time of prayer and preaching Is not this a due and lowly reverenca Yea I say during the time of prayer and preaching For is it not all done in the name of Iesus Christ Doe we not pray in his name Doe we not preach in his name Christs name then being the summe subject of the sacred ministration who shall denie all due and lowly not only internall but also externall reverence to the Lord Iesus and to God the Father in his name while all along and throughout the name of Christ is celebrated in the sacred Ministration And this seemeth to be the summe of the CANON But some may object That the Canon enjoyneth reverence in generall as uncovering of the head and also some speciall reverence over and above when the Lord Iesus is mentioned I answer first this speciall reverence is not expressed what or how but as hath beene accustomed But the Superstitious custome of the Synagogue of Rome our Church disclaimeth as before Againe saying when the Lord Iesus is is mentioned not when the name Iesus is named If there be a speciall outward reverence to be done when the person of Christ or the Lord Iesus is mentioned then by the very words of the Canon this reverence is to be done wheu the Lord Iesus is expressed or mentioned by any one of his names titles or attributes as we shewed before which agreeth with the Institution at the Councell of Mentz according to Dr. Willets judicious observation fore-noted Otherwise to