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. â— 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 2â— 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 Baptisme of Christ and 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 Apostles Ministers servants and Embassadours of Christ not Iesus Instructers in Christ a sweet savour of Christ and 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 1â— 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 â— 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 denoâ—â—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 That Christ died for them loved saved redeemed them and the like So it records That Christ gives them light Eph 5 14. That Christ hath made theÌ„ free Gal 5 1. That Christ doth strengthen theÌ„ 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 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 Therefore certainly Christ and his name Christ which 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 sâ—â—â—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 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 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 intimateâ— 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 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 VVhich bowing as 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
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 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 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 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 Canonized Saint a great lover and admirer of the name of Iesus 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 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 but likewise to carry about and shew unto the people this picture of the name of Iesus From 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 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 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. Sess. 21. Tit. Quomodo divinum oâ—â—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. 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. Et ut in majoribus Ecclesijs cultus Dei vivi sanctior juxta majorum 〈◊〉 in melius reformetur statuimus ut in Cathedraâ—â—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 coelestiuÌ„ terresti iâ— et inferoruÌ„ omnes caput not genu inclinent And Decreta 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 quidâ—m idololatriae periculo quà m cum in nomine Iesu omne genu flectitur coelestium terrestrium et inferorum Quem enim vocabula cursim auribus insinuat hunc eundem fidelibus oculis imago sedulò repraesentat Not long after this 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 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 Christi omne genu coelestium terrestrium et inferorum flectendum sit volumus ut omnes quotiescunque in sacris Concionibusâ— 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 Naâ—ivitatis Christi ex Virgine et incarnatio in Symbolo aut gratiarum actio in praefatione aut hujusmodi alia in divinis oâ—â—icijs canuntur vel commemorantur detec to capite genibusque flexis ante 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 the
name of Iesus in hell but by some speciall revelation froÌ„ 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 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 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 anathematizeth those onely which did coâ—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 evideâ—ce Nor yet to rememâ—er his strange Divinity page 40 That Iesus his name was given him twice once till death afterwards for ever and that the Disciples for saking 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 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 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 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 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 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 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 primitive Church and 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 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 â—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 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 writesâ— That God rewarded Iesus freely that his name Iesus wasâ— free gift and freely given to him c. therefore not â—â—â—â—ted by him 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 Statute and 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 Homilies Statutes Canons and 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 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 Altars from the Pagans a practise much in use among them witnesse their spurious D. Iacobi Divina Missa Bibl. Patrum Tom. 1. p 15. F. 19. D. their forged Dionysius Areopagita De Ecclesiast Hierarch lib c 5. lbid p 132 C H 13â— 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 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 Papists or 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 is onely at his Fathers owne right hand were he now sits and raigâ—es in glory 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 dwells and raignes He is on the Communion table and that onely when the consecrated bread and wine at the Sacrament are upon it not at other times not as a King in a royall throne but as a crucified Saviour a spirituall repast which our soules by faith must feede on and even then he is not so much preserâ— at or on the Communion-table as in the Ministers the receivers hand and heart as in the bread and wine the 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 Popish cavill which 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 of wood not stone is a religious implement of Gods owne appointment staÌ„ding anciently 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 thaÌ„ to CoÌ„munioÌ„ tables or Altars so it is a meer ridiculous absurdity For the Communion table is not a signe of the high Priests pallace nor yet of Golgatha nor of the 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 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 and so it 's needlesse in respect of them or at other seasons I have already in my Appendix 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 PauluÌ„ Samo satensem 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. 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 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 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 308 F G. Agobardi Episc Lugdun ad Ludovicum Imperatorâ—â— 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 capâ— 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 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 2â—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 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 pâ— 329
large Tom 1 Prolegomenon 24. De Dignit et Majest Evang p. 387 388 writes thus That certaine Popes of Rome and among the rest 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 exâ—â—inition of Christ and that a certaine Monke was cuffed by the 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 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 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 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 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 exaltâ—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 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 congâ—â—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 this name every knee should â—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 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 dâ—e acceptable service to the Divell 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 Frâ—er Stengeliâ—s write which I thought good in part to transcribe because its verbatiâ—â— the same with Mr. Widdowes and other late Protestants writings and Sermons to this purpose betweene whom and these there is now no difference at all in this point of â—â—â—ing 〈◊〉 the â—â—â—ing of Iesus for ought that I can finde and so they are both accorded Finally â—â—â—sseby Richardus Hampole his Booke De 〈◊〉 nominis Iesu with â—â—â—dry other Popish Authours who have written largely of this subject and found out many 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 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 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 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 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 AntichristiaÌ„ Church of Rome with whose Popish Ceremonies Reliques Altars Images Crucifixes Genuflections
of in Visitâ—tions set forth in 1559. Artic 2 45 All which expresly command all Images Crucifixes Shrines Pictures Paintings Candlestickes Bundles and Rolls of waxe and all other Monuments of fâ—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. VVhich as it enacts 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 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 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 theÌ„ as their offence demerits and our Lawes prescribe FINIS a Mendax fama noces Propertiuâ—l 4. Eleg 2. p. 191. 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 * This is Mr. Widdowes 2. Booke c Mark 12. 42 43. d Acts 26. 24. * He hath been once or twice distracted * So have I beene enformed that he had the perusal of it * Pag. 71. 72. * I heare that Mr. Widdowes was very angry with Mr. Page for crossing out so much of his book as he did a This is thriâ—â— 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 treblâ— Errour b Yet himself in his Errata confesseth it to be an Errour * 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 d See Sexti Decretalia Paris 1507. fol. 187. the Edition which I follow 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 oraâ— redebere Surius Tom 1. p 347. f For pag. 687 Edit Coloniae Agâ—ip 1606. the Edition in Oxford Library which Mr. Widdowes who hath converted all his bookes into good liquor followes * For page 53. 54. Edit Parisiis 1608â— in Siâ— Thomas Bodlies Library g Of which custome with the reason of it you may reade Concil Carthag 6. Can. 20. Concil Constantiâ—op 6. Can 90 Concil â—utenensâ— sub Car. magno Can. 37. Gratian. Distinctio 3. Iustin Martyr Explie Quaest. Christ. â— Gent. positarum Quaest. 115. Hierom. adver Luciâ—erianos c. 4. And these prayers were stiled Stationes Tertuâ—â—d Vxorem cap. 3. c advers Psychicos lib. * Page 1. line 〈◊〉 * Which Church the first reformers of our Church and all our godly Martyrs highly magnified especially for her Orthodox Doctrines how ever some contemnâ— and hate her now * Yet even a foole when hee holdeth his peace is counted wise Prov. 17. 28. * Est vir ftultus inconsultus expers ratione mente captus deceptus c. * 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 * See Iohn Whites Way to the true Church sect 4. num 19 p. 141 who writes that Papists are the Puritans * See his Appeale to Caesar * See his Confutation pag. 2. * The reason of this Quere I have now added with the reasons of the two ensuing Queries * This himself acknowledgeth p. 84. l. 28 29 30 1. * Prov. 14 16. The foole rageth and is confident 1 Page 21 23 2 Page 21. 3 Page 28. 4 Page 28. 5 Page 31 32 6 Page 32 41 * These Errataes I could not correct for want of figured pages in my Appendix * Coloniae A. grip 1616. Tom. 1. p. 1. to 52. * Basiliae 1565. * See his p. 21 l. 14. * See his p 68. l. 16. * Page 322. * See ibid. fol. 184 to 192. * See his pag 1. line ult * And the Lecturer of Lincolnes Inne * See the Conference at the Tower c. London 1583 the fourth daies Conference a Yet when this Psalm was penned there was no Sacrament to kneele at much lesse to adore b I thought procession had not beene so ancient c It seemes the Saints shal weare surplesses in heaven d See his Rationale Div. Offic. e See his page 1 l ult f Page 2 l. ult it s his owne phrase g See his p. 29 l. 19. 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. i So the originall Fathers and most Latine English Translatours reade it See my Anti-Arminianisme p. 192. * 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 * In nomine Iesuâ— 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. 1â— 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 instaâ—cestestifie * see Mat 1 16. Luke 2. 11. 26. Acts 18. 5. 1 Cor. 1. 13. * See Artic of England 3 4. of Ireland 30. accoidingly a 1 Cor. 1 17 Gal. 6 12. 14. Phil. 2 18. Col. 1 7 20. not Iesus his Crosse * See Acts 17. 3 c. 26. 22 23. * Not Iesus b See the Collects on Easter day which begin thus Christ not Iesus is risen againe c. Artic. 4. * A good CoÌ„ment on Phil.