Gloria in â—xâ—elsiâ— Gloria Patri and other parts of the Diâ—ine sâ—rvice sâ— comâ—ose themsâ—lves by bowing the knee uncovering the head and the like gesture of the whole body as they may seem to have their mind occupied in those things that are done I note out of this Decree three things First That they should bow at the name of Christ as well as when Iesus is named Secondly That the like Reverence should be used when as other Psalms are sung and when mention is made of the Father and the Holy Ghost as in Gloria Patri Thirdly That this gesture should not be done in Reverence to names words or syllables so pronounced but only to declare our attention Thus then we see that this Superstitious custom in bowing to the name of Iesus only is contrary even to their own Popish Canons and Decrees The like things also was decreed Synodus Augustensis c. 23. Thus far Dr. Willet who recites almost verbatim Dr. Fâ—lks wordâ— and opinion of this Ceremony in his Answer to the Rhemists Notes on Phil. 2.10 who there expresly defines It is certain that the bowing of the knee at the sound of the name of Iesus as it is used in Popery is not commanded nor prohibited in this place of Phil. 2.9.10 But it pertaineth to the subjection of all Creatures to the Iudgement of Christ in the general day of Iudgement when not only Turks and Iews who could yeild no honour to Iesus but even the Devils themselves shall be constrained to acknowledge tâ—at he is their judge Learned Dr. William Whitaker Regius Professor of Divinity in Cambridge in his Answer to William Reynolds the Rhemist Cambridge 1590. p. 398 399. writes thus of this Text and Ceremony ofâ—esus â—esus Mr. Reynolds is very earnest and concludeth in the end that I am an Atheist and make no account of Christ for denying seeing we yeild this honour of cap and courtesies to the Letters Name Seal and Seat of the Prince If this be a true Argument Mr. Reynolds as you in your vehemency would have it seem how commeth it to passe that Gods name among you is not honoured with like reverence of cap and knee whensoever it is heard Will you put off your caps when the Prince is named and will you make courtesiâ—s at the Popes name at his triple Crown or Crosse and will you never once stir your caps or bow your knees when God is named Is this your Religion is this your Fashion Then let me conclude against you as you have done against me That you are by your own Arguments very Atheists such as make no account of God himself for othâ—rwise this conclusion of your That I am such a one for not honouring the name of Iesus in such sort is falsly though most maliciously devised The Jews and Infidels have abhorred the name of Jesus I grant But no more the name of Jesus than the name of Christ seeing Jesus is Christ and Christ hath as much deserved to be hated of them as Jesus Christs name may a thousand times be heard amongst you and no man moveth cap or knee Jesus is no sooner sounded but every man by and bâ— putteth off his cap and scrapeth on the ground with his foot and yet not alwayes or in all places but in the Church and specially at reading of the Gospel This may breed a more dangerous opinion thaâ— any it can râ—move that Jesus is better then is Christ and more worthy of Reverence which is wicked to imagine Reverend and pious Dr. Gervase Babington Bishop of Worcester in his Exposition of the Catholick Faith in his Works London 1622. pag. 195 196 197. determines thus of this Text and Ceremony The Papists wâ—ites he strangely desâ—ant of this holy name Jesus but whether such stuff be worth the touch I referre it to you Surely to rake up this Channell were to stir up a great deal of â—oul matter For in truth the follies of their Writers herein aâ—e most monstrous But said I follies I might say more and say but right Yet a little to manifest their blindnesse you must understand say they that there â—re 3. manner of Psalters The fiâ—st is called Davids Psalter containing thrice fifty Psalmes The second is called the Psalter of our Lady containing thrice fifty Aves And the third is called the Psalter of Iesu containing fifteen principal Petitions which tâ—n times repeated makes also thrice fifty in the which Psalter the glorious name of Iesu is called upon 450. times These ten Petitions may be said upon our ten Fingers or ten Beads or read in a Book For example Iesu Iesu Iesu mercy Iesu Iesu Iesu mercy Iesu Iesu Iesu mercy and so ten times over which maketh one Petition This they say shall be very meritorious because it is written Whatsoever you shall aske in my name that you shall have and there is no other name whereby we can be saved This is most wonderfull blindness and boldnesse thus to abuse unto Superstition this holy Name and thus to pervert these holy Scriptures The Scriptures you see are farre from any such sense the one promising that whatsoever we ask in his Name that is for his sake for his merits and passion not for the word Iesus the literal word and the other teaching that there is no other Name that is no other means or way whereby we can be saved not ascribing our Salvation to the word or syllable Iesus But hear more Another of their learned Rabbies going about to tell the greatnesse of this Name not of him that hath the name but of the litteral word saith that all things are comprehended within these four numbers one ten a hundred a thousand and then these numbers are in the word Iesus wherefore he concludeth that it is a wonderfull name which you see in him was a wonderfull trifling in a serious matter A third findeth that name of God delivered to Moses SVM I am in this word Iesus And how Forsooth saith he Iesus hath three terminations when it is declined Iesus Iesu Iesum now take the last letter of every termination and you have S. V. M. which put together spell SVM Then he cryeth out O nomen ineffabile O nomen verè tetragrammaton O gaudium Angelorum laetitiam lustorum c. O name that cannot be expressed O name truly tetragrammaton O joy of Angels and comfort of the Just. Furthermore saith he this name if you mark it hath three Vowels and two Consonants which is a mystery for the three Vowels I. E. V. signifie the Trinity and the two Consonants or rather one Consonant twice put to wit S. signifie the two parts of Christs humanity his Boy and his Soul Therefore We must Worship this Name above all Names Which what profound Divinity it is you see Others of them rob Christ of his Divine power vertue and might and ascribe it to this litteral word of his name saying This
instead of at his Foot-stool interpreted his holy Hill vers 9. not the flesh of Christ prove neither the Sacraments Adoration not there mentioned nor Kneeling in the Act of receiving much lesse the Monkish story of the Macedonian woman recorded by Nicephorus Sozomen and the Century Writers much urged of late who after she had received the consecrated bread into her hand according to the Custom then used from St. Chrysostome conveyed it away and put other unconsecrated bread into her mouth brought to her secretly by her Servant from her house for which end Pâ—rinde quasi orationi vacatura se inclinata summisit â—o Nicephorus Mysterium sacrosanctum occuluit Or cum panâ—m accepisset jam priusquam sumeret quasi oratura in terram inclinaret aliud quoddam domo ablatum famula quam ad eam rem instruxerat subministrante cum ori admovisset ecce inter mandendum in lapidem induruit as Sozomen records it All Historians agreeing that she received the consecrated bread not kneeling as some Great Doctors mistake but sitting or standing she kneeling and bowing down as if she were about to pray after she had received it in her hand in another posture to convey it away secretly to her servant only not to eat it Finally There is not one Canon to be found made by any General National Provincial Council or Synod from Christs institution of the Lords Supper till above 1460. years after his Ascention Not any one Rubrick in all the Liturgies Writings of the Fathers or Missals Breviaries Offices Pontificals Ceremonials of the Church of Rome it self that I could either find upon my best search or any other yet produce enjoyning Communicants to kneel in the Act of Receiving This truth is acknowledged and thus proved at large by our learned Dr. Iohn Burges the best eminentest Champion for this Gesture of kneeling of all others This gesture of Kneeling was never any constituted Ceremony of the Church of Rome nor is it at this day Bellarm. l. 2. de Missa c. 14 15. sets down all the Ceremonies of the Mass and never mentions Kneeling in the Act of Receiving as one of them no nor yet the mass-Mass-book which shews when the Priest or People must bow or kneel for adoration of the Crucifix Altar or Sacrament Durantus writing of the Roman Ceremonies not only names not this gesture for one in the act of receiving but on the contrary affirms That it ought to be taken Standing and proves it also And so doth the Pope himself receive or partake it and when he celebrates the Office he receiveth Sitfing as being a Type of Christ and every Priest by order of the Mass-book reverenter stans standing reverently at the Altar and not kneeling there The Bowing or Kneeling of the Priest at the Mass are to the Crucifix set on the Altar to the Altar or at the time of consecration that is immediately after it The People which â—eceive not aâ— well as those that do receive are reverenter inclinari se reverently to bow themselves to the Sacrament not when they receive iâ— but when the Priest doth elevate the Paten or Chalice for Adoraâ—ion or when the Host is carried to any sick â—â—rson or in Procession And this is that Adoration which was first brought in by Pope Honorius the Third and not any Kneeling or Adoâ—ation in the Act of Receiving Tâ—ue it is that the Receivers of the Host from â—he hand of the Priest do Kneel not â—or Adoraâ—ion but of an antient Custom since tranâ—ubstantiation not by Order or Institution Onely in some places and occasiâ—ns they do it but then not for Adoration but either for reverence of the Pope as when he administreth to the Sub-deacon as they do also take hallowed Candleâ— at his hand Kneeling genu flexo on Candlemas day or else they do it to that end that the Priest may put it more easily into the Mouth without danger of spilling or shedding any of it Hence in the Missâ—l of the Order of Predicants allowed by the Chapter of Salamenca 1551. and by the Pope pâ—inted at Venice Anno 1562. two of the Fâ—eeâ—s arâ— TO KNEEL on each side of the Priest holding a clean napkin betwixt him and the receivâ—r and putting it under the Communicants chin for fear of shedding The Communicant himsâ—lâ— is forbidden to prostrate id est to bow his Body himself which in the Act of Adoration all but the Priest which celebrates arâ— thâ—rein commandâ—d to do or to kissâ— the ground or Priests fâ—et But KNEELING upon one of the greeces he mâ—st hold all his Body upright and opening his mouth neither too much nor too little without turning his eyes or countenance undecently aside in comely order and râ—verence he is to recâ—ive the Sacrament This KNEELING of the Communicant is not for adoration of the Sâ—cramâ—nt no more than the KNEELING of those which stand side-wayes to hold the Napkin Yea prostration or bowing the trunk of the Body is there forbidden them when they receive which is in the same Chapter commanded for adoration to those that do not then communicate but look on ut stent super formas prostrati and all before the Sacrificer himself prosternant se adorantes So that this Kneeling in the Receiving was only for the conveniency of putting the Host into the mouth of the Receiver and not for adoration of the Eucharist And yet this is not any established Ceremony of the Church of ROME at this day This may further appear not to be for Adoration Because the Priest himself receives in both kinds standing Nay it is against their rule that a man should adore any thing lower than himself The reason with them is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship or fall down requireth position of the whole body lower than that which is worshipped Mr. Thomas Morrison reports of one in Savoy who escaped difficultly for looking downward at the Host passing by his window in procession It is therefore without question true that Kneeling in the Act of Receiving was never any instituted Ceremony of the Church of ROME nor never used when it was used with them for adoration of the Sacrament as is falsly believed and talked of by many Thus this learned Doctor positively and I conceive most truly concludes in a Book dâ—dicated by him to King Charles the first An. 1631. And he asserts the like almost in the same words in his Tâ—eatise oâ— The lawfullness of Kneeling in the Act of Receiving pâ—inted London 1631. dedicated to the Lord Keeper Covâ—ntry ch 21. p. 66 67 68. ch 32. p. 110 111 where he confesseth likewise That KNEELâ—NG before and to the Host to have come in by Antichrist when midnight was upon the face of the world and Antichrist in his hight Yet concludes KNEELING in the â—ct of Receiving was not ever yet strengthened with ANY PAPAL DECREE but hath been since
firmaretur A passage which may happily imply that in those times men did use to bow their Heads not Knees to Jesus Christ the King of Kings who bowed his Head for them But this was not as I take it at every recital of his name Jesus in the Epistle Gosple Masse Sermons or Prayers in the Church of which there is not a sylable in this Author but at Gloria Patri the lifting up of the Hoasâ— in time of the Masse or at the passing by of the sign of the Crosse or Host in procession as the sence and words import Sanctus Franciscus St. Francis the Arch-Freer who lived about the year 1230. in his Litera ad Sacerdotes hath this ensuing Clause Salutem in eo qui redemit lavit not in sanguine suo Cujus nomen audientes adorate eum cum timore et reverentia proni in terra Dominus Iesus Christus altissimus filius nomen illi qui est benedictus in secula Amen Which implyes an Injunction from this Arch-Freer St. Francis to those of his Order for adoration of the Lord Jesus Christ at that time by bowing their Heads with fear and reverence to the ground when these his Names were mentioned all together Freer David de Augusta who flourished about the year 1240. De 7. Processibus religiosi cap. 11. writes thus Sunt exteriores caeremoniales observantiae ut inclinationes genuflectiones in horis pulsationes omnes gesticulationes quibus Claustrales utuntur in divino offiâ—io vel aliis quibus saepe minus virtuosi majorem vim faciunt quam aliqui perfecti magis devoti Which seems to imply that Monks in those daies for of them he writes did use duckings and genâ—flections either to the Host the Crucifix the Altar and it may be to the name of Jesus though not particularly expressed in which Ceremonies the less vertuous saith he were for the most part more devout than the most religious Pope Vrban the 4th about the year 1262. as some report gave an indulgence of 30. daies to all confessed and holy contrite Persons who devoutly bowed to the Name of the Lord Iesus These are the only passages I find in all Antiquity before the Councill of Lions which gave any probable colour to the use or practise of this Ceremony which was never established in the Church till Pope Gregory the 10th his Papacy to whom most ascribe its very Original who in the Popish Council of Lions in the year 1273. made this Decree Decet domum Domini sanctitudo decet ut cujus in pace factus est locus ejus cultus sit cum debita veneratione pacificus Sit it aque ad Ecclesias humilis devotus ingressus sit in iis quiâ—ta conversatio Deo grata inspicientibus placida quae considerantes non solum instruat sed reficiat Convenientes ibidem nomen illud quod est super omne nomen a quo aliud sub coelo 〈◊〉 datum hominibus in quo salvos fieri credentes oportâ—â—â— nomen videlicet Jesu Christi qui salvum faciet populum suum a peccatis eorum exhibitione reverentiae specialis attollant quod generaliter scribitur ut innomine Jesu omne genu flectatur singuli singulariter in seipsis implentes praecipuè dum aguntur Missarum sacra mysteria gloriosum illud nomen quandocunque recolitur flectant genâ—a cordis sui quod vel capitis inclinatione testentur This is the highest Antiquity that any Papist or Iesuito hath hitherto found out to justifie their bowing at or to the name of Jesus Yet this Constitution binds men onely to bow the knees of their hearts not of their bodies at the naming of Jesus and of Christ too and that especially whiles the Masse is acting which bowing of the heart they must testifie by the inclination of their heads not bowing of their knees After this Pope Iohn the 22. about the year 1330. to induce men to the practise of this Popish Ceremony did as Salmeron the Jesuite records grant 200. dayes of true indulgence to all who should bend their knees or incline their heads or knock their breasts to or at the name of Iesuâ— Therefore it was then no received duty of the Text this Pope enducing the People to use it only to gain his Indulgences Anno 1350. Robert Holcâ—t our Popish Schoolman in his Lectures upon the Book of Wisedom writes thus of this Name and Ceremony Sâ—câ—ndum nomen tuum Deus sic laus tuâ— in fines terrae Hoc nomen est Iesus de quo Math. Vocabis nomen ejus Jesus ipse enim sâ—lvum faciet populum suum a peccatis eorum Solent enim multum amantes de personis amatis facere cantilenas eorum nomina exprimendo Igitur de hoc nomine Iesu idem faciamusâ—â—â—xta illud Psalmi Laudabo nomen Domini cum cantico magâ—â—â—â—abo â—um laude Est igitur notandum quod illud nomen est nomen honoris excellentiae Phil. 2. dedit ei nomen quod eâ—t super omne nomen ut IN nomine Jesu omne genu flectetur coâ—lestium terrestrium infernorum Vnde secundum sacros Canones quando hoc nomâ—n Iâ—sus proâ—ertur in Ecclesia omnis Christianus inclinari docetur cum capite quamvis tà m hoc quà m multa alia spiritualia in quibus lucrum divitiarum non consistit a Praelatis hujus temporis negliguntur Whence it is apparent 1. That he deemed this Ceremonâ— no duty of the Text but a thing only injoyned by the Canons forecited 2ly That this Ceremony though injoyned by Canon was yet wholly neglected and not used nor urged by the Popish Prelates of his Age why then should any Protestant Bishops presse it now 3ly That in those times men were only required to bow their Heads not knees at the naming of Jesus a thing not prescribed by this Text of Phil. 2. which speaks only of the knee 4ly That Lord God are the Names mentioned Ps. 48.10 not Iesus Since he about the year 1430. one Bernardinus of Sennes a Franciscan Freer and a Popish Canonized Saint a great lover and admirer of the name Jesus did earnestly exhort the People in all his Sermons and publick exhortations especially in his 49. Sermon now in print De Glorioso nomine Iesu Christi wherein he attributes what ever the Scripture speaks of Christ himself to his very name Iesus as Stengelius with others since have done to make an Idol of it That they would give devotion bowing and reverence to the name of Jesus 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 othâ—r name under heaven given to men in which they can be saved This Supeâ—stitious Popish Fryer in his 49. Sermon wâ—ites That the name of Jesus was adored and worshiped of all Creatures that
most fully Mat. 25.31 32 33 34 35 36 c. that it shall bâ— when the Son of man shall come in his glory and all his holy Angels with him when he shall sit on the throne of his glory â—nd all Nations shall be gathered before him when he shall sevâ—re the righteâ—uâ— from â—he wicked the sheep from the goats seâ—ting one of them on his right hand the other on his left when heâ— shall pronounce Come ye blessed c. to the one Go ye cursed to the other For theâ— all the sheep on his right hand shall joyntly call him LORD vers 37. LORD when saw we thee an hungred and all the goats on his left hand shall joyntly do the like vers 44. LORD when saw we thee an hungred yea all his holy Angels who shall then aâ—tend him v. 31. Mat. 16 27. 2 Thess. 1.7 and actually call him their Lord too by their attendance on him shall then no doubt acknowledge and confesse him to be the Lord aâ— they did at his Naâ—viâ—y Vnto you this day is born in the City of David a Saviour which is Christ the LORD as is intimated to us Psal. 103.19.20 21. and directly affirmed Act. 1â— 17 Heb 1.6 7 8. Yea no doubt the Devils whose LORD he is Mat. 4.7.10 c. 8.29 31. c. 10.1 Mark 1.34 Luke 8.2 c. 10.17.20 c. 4.36 being reserved in chains of darknesse to the judgement of the great day Iude 6. 2 Pet. 2.4 shall then in deedâ— if not in wordâ— confessâ— that Iesus Christ is LORD as well as the greatest and most dâ—mned Reprobates This thereâ—ore being the time when the place where every tâ—ngue shall confesse that Iesus Christ is LORD must certainly be the time the place when and where every knee shall bow in the name of Jesus Thiâ— will â—urther appear by the 2 Cor. 5.8 9 10 11. We are willing rather to be absent in the body and to be present wiâ—h the LORD wherefore we labour that whether presenâ— or absenâ— we may be accepâ—ed of him For we must all appear before the Iudgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or evil Knowing therefore the tâ—rrour of the LORD we perswade men For the Son of man shall come in the Glory of the Father which every tongue shall then conâ—esse Phil. 2.11 and then shall be rewarded every man according to his works Mat. 24.30 Then shall all the Tribes of the Earth mourn and they shall see the Son of man coming in the Clouds of Heaven with Majesty and great Glory And he shall send his Angels with the great sound of a Trumpet c. Watch therefore for ye know not what hour your Lord both come c. Blessed is that Servant whom his Lord when he cometh shall find so doing c. The Lord of that Servant shall come in a â—ay when he looketh not for him and in an hour that he is not â—ware of and shall cut him in sunder c. there shall be weepâ—ng and gnashing of teeth And Rev. 4.10 11. chap. 5.11 12 13 14. chap. 7.9 10 11 12. The 24. Elders â—all down before him that sate on the Throne and worship him â—hat liveth for ever and ever and cast their Crowns before â—he Throne here is the bowing of their knees saying Thou art worthy O LORD not O Jesus to receive glory honour and power for thou hast created all things and for thy pleasure they are and were created here is the confession of their tongues in direct terms that Jesus Christ is LORD And I beheld and I heard the voice of many Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand times ten thousand and thousand of thousands saying with a loud voice worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing here we have all the Angels joyntly bowing their knees round about Christs Throne of Judgement and confessing with their tongues that he was worthy to receive power and honour and streâ—gth the same in effect with that in Phil. 2.11 that Iesus Christ is LORD now mark what follows And every Creature which is in Heaven here are things in Heaven and on the Earâ—â— here are things on Earth and under the Earth and here are things under the Earth agreeing verbatim with this of Phil. 2. and all that are in them heard I saying Blessing honour glory and power be unto him that sâ—tteth upon the throne and unto the Lamb for ever and ever here is the confession of every tongue that Iesus Christ is LORD and the 4. Beasts said Amen And the 24. Elders fell down and worshipped him that liveth for ever and ever here is the bowing of the knee both of them before the Tribunal of Christ at the last day Afâ—er this I beheld and lâ—e a great multitude which no man could number of all Nations Kindreds and people and tongues stood before the Throne and before the Lamb cloathed with white Robes and Palmes in thâ—ir hands and cryed with a loud voice saying Salvation â—o our God which sitteth upon the Throne and unto the Lamb here we have all tongueâ— confessing that Jesus Christ is Lord to in the glory of God the Father And All â—he Angels stood round about the Throne and about the Elders and about the 4. Beasts and fell before the Throne on their faces and worshipped God saying Amen blessing â—nd glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen Adde herâ—unto Rev. 20.12 13. And I saw the dead small and great stand before God and the Books weâ—e opened and the dead were judged out of those things which were written in the Books according to their works And the Sea gave up the dead which were in it and death and Hell or the Grave dâ—livered up the dead which were in them and they were judged every man according to their workâ— And death and Hell were cast into the lake of fire Here are both the bowing of every knee and confession of every tongue of things in Heaven things in Earth and things under the Earth of all Men and Angels joyntly together before Christâ— Throne as to their God Lord and Soveraign Judge This bowing therefore of every knee this confession of every tonguâ—â—t the last dâ—y before Christs Tribunal must needs be the bowing of every knee in the name of Iesus the confesâ—ion of every tongue that Iesus Christ is Lord in the glory of GOD the father prophesied of intended in the Philippians Isa. 45.23 And in truth when or where should this bowing of every knee and conâ—ession of every tongue be else bâ—t in that great day of Judgement when all things in Heaven Earth and undâ—r the Earth all Men and Angels good and bad shall
name Jesus when mentioned in any of the Prayers of this Masse but his Title Dominus no lesse than 3. several times repeated So as the Compilers of this Masse these Prayers of Missa Votiva de S. CRVCE Festum duplex Triumphi CRVCIS reputed not the name Iesu the name above every name intended in this Text but his Name Lord which every tongue shall confesse quia DOMINVS Iesus Christus in gloria est Dei Patris as they all read this Text upon which they also ground their adoration of the Crosse of Christ and this Prayer for its adorers inserted into Missae propriae Sanctorum Hispan p. 114. Deus qui per Crucem tuam populo in te credenti triumphum contra inimicos concedere voluisti quaesumus ut tua pietate adorantibus Crucem victoriam semper tribâ—as honorem Qui vivis regnas as other Papists â—ounded their formentioned Iesus Psalter Psalmes in honorem Nominis Iesu Litaniae de Nomine Iesu Horae de Nomine Iesu Vesperae in Veneratione Nominis Iesu Festum minus duplex De dulcis nomine Iesu and a Prayer for those who adore the Name Iesus thereon all standing on the self-same Basis equally admitted embraced or rejected upon the self-same grounds which I desire all considerate conscientious Protestants seriously to observe who may as justly adore the Crosâ— as Name of Iesus In the year of our Lord 1578. Synodus Ebroicensis held in France made this Decree for all Church-wardens under their Popish Jurisdiction to put in execution Editui circumspiciant quid quisque aget in Ecclesia quomodo se gâ—rat a minimo usque ad maximum si â—aput aperiat genua cum opus est flectat Officio divino animum aures adhibeat si orationi incumbat Agenteâ—â— contraria cum aliquae reverentia modestia objurgent ad Officium cogant the intent of which Canon perchance extends to bowing the knee at the nâ—ming of Jesus and the Virgin Mary as well as to kneeling at Collects and Prayers The Popish Council of Rhemes since that viz. Anno Domini 1583. as Bochellus records made this Decree or Canon following In pronunciatione nominis Iesu cùm dicitur versus Gloria Patri capuâ— aperiant inclinent That in the pronouncing of the name Jesu and when the verse Glory be to the Father was said or read men should uncover and bow their heads Which Canon extends not unto Women who ought not to uncover their heads in the Church much lesse to come thither like so many Strumpets with cut broidred powdred hair as our Viragoes do 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 Jesus or to men bow only one not both their knees whereas this Text requires every knee to bow and so enjoyns the bowing of both knees not one alone the courtesies of women not heads caps or legs of men here prescribed to bow at Gloria Patri The Popish Council of Bitures alias Concil Bituricense the very next year following viz. Anno Domini 1584. promulgated this Canon to the like effect In fine Psalmorum ubicunque Gloria sanctissimae Trinitati redditur omnes consurgant in invocatione â—ominis Iesu genu flectant Which may be construed as well of kneeling only in the invocation of the name of Jesus in Prayer as of bowing at the pronunciation of his name Jesus Besides these severall Popish Councils the Sorbonists about the year 1540. from Phil. 2.9 10. as Mr. Calvin Marloret and others on that Text record began to publish and teach this Doctrine that as oft as the name of Iesus should be mâ—ntioned as in some Portuasses and masse-Masse-books it is repeated 20 30. yea 504. times together so often men must bow their knees for which Doctrine write Calvin Marloret â—nd Bishop Alley they are more than ridiculous Plusquam ridiculi sunt Sorbonici Sophistae c. After these the Rhemists about the year 1582. in their Notes in their Rhemish Testament on Phil. 2.9 10. sect 2. and on Apoc. 13. sect 7. set on this Ceremony in an higher strain where they write thus By the like wickednessâ— the Protestants charge the faithfull people for capping or kneeling when they hear 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 conâ—isteth And all this by Sophistications to draw the people from due hoâ—our and devotion toward Christ Iesus which is Satans drift by putting scriples into poor simple mens minds about his Sacraments his Saints his Crosse his Name his Image and such like to abolish all true Religion out of the world and â—o make them plain Athâ—iâ—â—s But the Church knoweth Satans cogitations and therefore by the Scriptâ—re and reason warranteth and teacheth all her Children to do reâ—erence whâ—â—soever Iesus is named bâ—cause Catholicks do not hoâ—our these thingâ— 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 â—ight hearing and use of the same signs else why make we not reverâ—nce at the name of Jesus the Son of Syrach as well as at Iesus Christ And it is a pittiâ—ull case to see these prophane subtleties of Hereticks to take place in Religion which were ridiculous in all other trade of life When we hear our Prince or Soveraign named we may without thâ—se scruples do obeysance But towards Christ it must be Superstitious And here it is much to be noted that the Protestants pulling down the Image of Christ out of all Churches and the sign of the Crosse from mens foreheads and taking away the honour and reverence of the name of Iesus do make room for Antichrists Image and mark and name Thus the Rhemists whose steps and genius some modern Protestant advocates and Patrons of bowiâ—g at the name of Jesus do follow to an hairs breadth though Dr. Fulk in his Answer to the Rhemish Testament Notes on Phil. 2. sect 2. and on Apoc. 13. sect 7. Dr. Whitaker in his Answer to William Reynolds the Rhemist Cantab. 1590. p. 398 399. Mr. Cartwright in his Answer to the Rhemish Testament Notes on Phil. 2. sect 2. and elsewhere Dr. Willet in his Synopâ—is Papismi Century 2. Error 51. Dr. Ayriâ— in hiâ— Lectures on Phil. 2.9 10. And above all other that Reverend Father of our Church Gervase Babington Bishop of Worcester a professed Opposite to this Popish Ceremony in his Exposition of the Catholick Faith in his Works in Folio London 1622. part