gouerne the church the King the Realmes nay Iesus himselfe If obiection be made that the most Reuerend Arch Bishop Cranmer the Right Reuerend Bishop Ridley Father Latimer and other learned and Holy Martyrs were burned into ashes for their constant profession of the doctrine and discipline of this reformed Church Answeare must be made that the Holy Mother Geneua hath better doctrine and discipline then Cranmer Ridley and Latimer ever knew The doctrine and displine of faithfull Geneua are all substance they are all gold Oh if that Religion were here administred euery presbyter shall be greater than a Monarch and euery Iustice of peace aboue the Presbyter And were not this an Excellent Reformation when the Children of the Church her Subordinate Members shal be made such Transcendent Princes A daring phantastique superstition The Honour of Iesus exalted farre aboue all Heauens must be nullified to make Schismaticall Puritans Kings Imperious Holines See a strange wonder here is Lucifer-like pride in deede The Deuills were cast out of Heauen Esay 14. 14. for their pride because they would not belieue in the Sonne of God the Confirming Mediator of Angells so the Schoolemen And shall sly Professors then be spared seeing they will not Bow at the name of Iesus which is a signe that they doe not belieue in the Redeeming Sauiour If a Lawieâ— shall industriously write against the law is it credible that He is a Religious Obseruer or a lawfull Professor of the law Where is the good Conscience the Necessary Subiect of the higher Powers mentioned at Rom. 13. 5 This stands at the Barre and alleageth Gods Heauenly law All knees shall bow at the name of Iesus and t is baffled with an Outery A Reformation A Reformation To bow at the name of Iesus is Superstition To bow at the name of Iesus is Superstition The good Conscience desireth a pacificall dispute but the violence of aspiring Spirites will not endure to feare the truth therefore I desire the Christian Reader to obserue the plea of a good conscience Thus The tie of Gods law and of the Kings lawes deriu'd from Gods is Obligatory to binde all good Subiects vnto Obedience First the text binds all Christians in faith to belieue and in manners to Bow at the name of Iesus which I haue proou'd at handling this Question Whether Bowing at the name of Iesus be a duty of the text To second the text our dread Souereigne Lord the King hath foure lawes to humble his Subiects in faith and manners to Bow at the name of Iesus The first is the 20th article of our Reformed faith which is the Authority of the Church to ordaine Rites and Ceremonies whereof Bowing at the name of Iesus is one though it be commanded by God originally yet in application to reforme Non-conformists t is the Churches Canon Then by the Doctrine of our Reformed faith T is plaine that we must bow at the name of Iesus Because our Church-Authority hath decreed this Bowing as you see according to scripture The second is the 34 Article which is the Traditions of the Church and bowing at the name of Iesus being vniversal is more necessary then those being particular and express'd thus Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions of the Church c. ought to be rebuked openly that others may feare to doe the like as he that offendeth against the Common order of the Church and woundeth the Conscience of the weake Brethren Then t is plaine by the testimony of Orthodoxe faith that all must bow at the name of Iesus Sub paenâ publicae redargutionis vnder paine of open Rebuke The third law is the 6th Canon of our Church The words are these Whosoever shall here-after affirme that the Rites and Ceremonies of the Church of England by law Established are wicked Anti-Christian or superstitious or such as being Commanded by lawfull Authority men who are Zealously and godlily affected may not with any good conscience approue them vse them or as occasion requireth subscribe vnto them let him be excommunicated ipso sacto and not restored vntill he repents and publiquely revokes such his wicked errors Then by vertue of this Canon he that writes against Bowing at the name of Iesus should be taught better manners He should be deliuered to Satan by his Diocesan for to tame his fleshly and diuision-making faction in the Church to teach him and his priuate friends Canonicall obedience And t is very good reason so to doe for transgressing the 18th Canon which is the 4. law The words are these When in time of Diuine seruice the Lord Iesus shal be mentioned due and lowly Reverence shal be done by all persons present as it hath beene accustomed Testifying by these outward Ceremonies and Gestures their inward Humility Christian Resolution and due acknowledgment that the Lord Iesus Christ the True and Eternall sonne of God is the only Sauiour of the world in whom alone all the mercies Gracâ—s aâ—d promises of God to mankind for this life and the life to Come are fully and wholy Comprisâ—d And then is not he very worthily excommunicated that scornes to Bow at the name of Iesus sâ—ing the finâ—ll end thereof is to testify his Humble Cristianly Râ—solute aâ—d due acknowledgement of his faith that the Lord Iesus is the Sauing King of the Catholique Church And is this Christian Reader Idolatry to be cried downâ— To Bow at the name of Iesus is Idolatry To Bow at the name of Iesus is Idolatry Is this Religious Bowing to bee bâ—fled with an outery A Reformation A Reformation Vnreasonable Aniâ—als Wilfull Gainesaying Humonsts He that peremptorily and impenitently teacheth against this Revâ—rend Honorable Bowing at the name of Iesus â—oâ—es not the Lord Iesus and St. Paulâ— would haue such an obâ—â—inate sinner rewarded according to his great stomackâ— Thus If any man Loue not the Lord Iesus let him be Anathema Maranâ—atha 1. Cor 16. 22. Lâ—t him be accursed with a bitter curse with the Greater Excommunication I must not say that M. Prinâ—s heart doth not â—oâ—e the Lord Iesus only God is the sâ—archer out and the dâ—â—ceâ—ning 〈◊〉 of the secret court of conscâ—encâ— But t is very certâ—ine tâ—â—t M. â—rinns daring phansy hath most vnsuffâ—rably dishoâ—oâ—red the exalted the most honoured and the most gloriâ—â—s naâ—â— of Iesus His Appendix â—s wiâ—tnesse which is a contradictorious suppose Ignoratio Elenchi a â—aâ—e supposaâ—â—â— That bowing at the name of Iesus is nothing His suppositious prooffes to defend this Erroneous despightfull Hypothesis are two Thus bowing at the name of Iesus is neither a duty of the text nor an arbitrary harmelesse and decent Ceremonie If you will see Mr Prinne in full view of his colours you must obserue these foure questions First whether bowing at the name of Iesus be some thing Secondly whether bowing at the name of Iesus be a duty according to the letter of Phil. 2. 10 3ly whether bowing at
euery motion but of its owne The practice of grace is a good motion and the time thereof is good very well imployde to a good purpose to the honour of Iesus The practice of sinne is an ewill motion and its time is euill But those motions haue their owne times and so haue all things els vnder heauen Eccles 3. But I am sure that swearing and blaspheming haue noe appoynted times They and their times are forbidden and therefore away with such a blaspheming argument Things forbidden are vnlawfull for Christians at no time they must bee admitted But bowing at the name of Iesus is a commanded duty And because the Church hath seene the bâ—ffling of Catchpole Scripturists she hath namde the time of bowing at the name of Iesus The time is the time of diuine seruice so we read at the 18. Canon A very congruous time Euery commanded thing hath its commanded time and therefote bowing at the name of Iesus hath its commanded time proper to it selfe so exclusiue of all other times that only a religious time must be and is the time of bowing at the name of Iesus If Mr Prinne be such a Borrower or exchanger of times let him answeare this argument for his owne argumeÌ„ts sake Mr Prinne is M. Prinne at all times at all places If at all times therefore he was Mr Prinne before his father was borne for that time is time for that time is subordinate to one of the species of time And so he is a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiection 4 Every religious duty is vniversall either in respect of person time or place But bowing at the name of Iesus is not vniversall for person For the Popish Councell of Basil prescribes it only to Canonicall persons so Surius Concil Tom. 4 pag. 61. The councell of Seine or Sienna restraines it only to the same persons Concilium Senonense decreta morum Cap. 18. Surius Tom. 4. Pap. 741. The Synode of Augusta Anno Dom. 1548. Cap. 27. hath decreed that Ecclesiasticall persons shall bow at the name of Iesus and at the name of the B. Virgin Mary and at the mention of the body and blood of Christ Surius Tom. 4. Pag. 810. 2ly bowing at the name of Iesus is not an vniversall duty for time place For men bow not at all times Gregory the 10 one of the first Fathers of it restrains it to celebrating the Masse Sexti decretalia l. 2. T. 23. c. 2. The Councell of Basil restraines it to Canonicall houres in Cathedrall and Collegiate Churches In like manner the Councell of Seine The Synode of Augusta restraines it to Sermons and Masses M. Hooker confines bowing at the name of Iesus onely to the time of reading the Gospell Solution Here M. Prinne disputes against Protestants and Papists but being ignorant of Modalities De quibus non degustauit He erres vnsufferably in his reports For the Councell of Basil doth not prescribe bowing at the name of Iesus only to Canonicall persons These are the words Statuit igitur Sancta Synodus vt in cunctis Cathedralibus Collegiatis Ecclesiis c Cum nominatur gloriosum illud nomen Iesus in quo omne genu flectitur caelestium terrestrium infernorum omnes caput inclinent this is M. Prinnes note All Cathedrall and Collegiate Churches shall bow at the name of Iesus But M. Prinne where is your exclusiue tearme Onely You must plead A non est inventus That word Only is not in any Popish Councell Only they drinke the holy wine at Masse I meane the Popish Priests but that Only They shall bow at the name of Iesus No ProtestaÌ„t at any time as yet did iustly charge them with And what if the Synode of Augusta hath coÌ„maÌ„ded Papists to bow at the name of the B. Virgin Mary at the mentioÌ„ of the body blood of Christ what is that to this purpose That which is good in Austin the Popish Arch-bishop of Canterbury we imbrace and commend but that which is otherwise let it wither in the roote from whence it sprang so M. Mason lib. 2. cap. 4. of consecration of Bishops pag. 58. Our Church Gods holy name ever be blessed is purged from popish corruption the Lord Iesus preserue her from Imperious Puritans What hath our Church to doe with Popish religion Reade the 18. Article of our reformed Faith and so informe your vnderstanding in the name Iesus Once more let me tell M. Prinne that hee injur'd Pope Gregory the 10. His words are these Quod generaliter scribitur vt in nomine Iesu omne genu flectatur singuli singulariter implentes praecipue dum aguntur missarum sacra mysteria gloriosum illud nomen quandocunque recolitur flectant genua cordis sui quod vel capitis inclinatione testentur Here M. Prinnes quotation is Sexti Decretalia lib. 2. Tit. 23. cap. 2. But t is lib. 3. de Immunitate Ecclesiae c. Decet 6. Here Gregory the 10. commands all to bow at the name of Iesus and not only but chiefely at the Masse But that Gregory the 10 who liu'd in the yeare of the Lord. 1271. was one of the first Fathers of bowing at the name of Iesus this is fabulous a part of the Puritans Legend Had M. Prinne beene carefull to haue pervs'd Bishop Andrews his 9th Sermon on the Resurrection He had read these words No writer not of the Ancient on this place that I can finde saue he that turn'd all into Allegories but literally vnderstands it and likes well that we should actually bow pag. 476. there you may see Authorities that bowing at the name of Iesus did not begin at Gregory the 10 ths time St Cyrill the Bishop of Alexandria who liu'd in the yeare of the Lord 430. saith that the Church then did bow at the name of Iesus cap. 5. Thus numquid hominem communem nos vniuersuÌ„ coelum hactenus percolimus Absit Adoramus EmmanueleÌ„ c. Binius in his Coll of Councells Tom 1. ActoruÌ„ coÌ„ilij Ephesini oecumenici pag. 670. we bow at the name of Emmanuel because he being the sonne of God tooke on him our nature died by his owne power did rise againe and so made vs the conquerors of death And who is Emmauel but Iesus To this purpose Athanasius who liued 326. yeares after Christ writeth Ideo adorauit quia vidit suum opificem Architectumque in carne consistere Et in nomine Iesu omne genu Flectebatur et in posterum flectetur In his Epistle to Adelphius pag. 69. Therefore the Church did bow doth and shall bow at the name of Iesus because she hath doth and shall behold by faith Iesus in our flesh Flectebatur the Church then did bow at the name of Iesus before that time of Athanasius Thus then t is plaine that Gregory the 10. was not one of the first Fathers of bowing at the name of Iesus Concerning Mr. Hooker he saith that we chieflly bow at the name of
THE LAWLESSE KNEELESSE SCHISMATICALL PVRITAN OR A CONFVTATION OF THE AVTHOR OF AN APPENDIX concerning bowing at the name of Iesus WRITTEN By GILES WIDDOWES Rector of St MARTINS Church in Oxford and late fellow of Oriell Colledge 1 COR. 14. 37. If any man thinke himselfe to be a Prophet or spirituall let him acknowledge that the things that I write vnto you are the commandements of the Lord. Printed at Oxford for the Author 1631. TO MY MVCH HONOVRED PATRON ENDYMION PORTER Esquire and one of his Maiesties Bed-chamber salvation long life happinesse in the Lord Iesus SIR YOVR noble intents and ancient Reall fauours towards me ought to be honoured with millions of thanks And so thankfull I am as t is possible for me so farre beneath your worth in termes of requitall I here present you with the first fruits of my Autumne-vintage with the best grape that ever was pressed into wine The vine wheron it grows is the true vine and the cup of saluation is the benefit which it brings to the worthy receauer This makes glad the heart of man it cheares vp the drooping soule recreats the spirits quickeneth the senses and raiseth vp the whole man to the highest pitch of happines And now giue me leaue plainely to commend vnto you the subiect it selfe or rather the Lord and Master of my ensuing labours which is this vine this grape and this wine soprecious so excellent so everlastingly sauing T is Iesus the Author of saluation that 's his name aboue all names at the mention whereof S. Bernard in his 15. sermon on the Canticles was rapt into admiration St Hierome and other of the Fathers and ancient Christians of the Primitiue Church into amazement and adoration And well they might for there is none other meanes vnder heauen to attaine to salvation this saues from the strength of death from the pit of hell from the tyranny of the Devill But being dishonoured by a disgracefull pen I am not asham'd to confesse that Iesus is the Lord in the despight of his enemies with heart and knee and pen and am likewise bold to commend this Apologetique or schole-defence of mine to your courteous acceptance in token of my oblig'd thankfullnes And thus till God shall adde a greater blessing to my studies now and ever I rest Yours at my hearty praiers GILES WIDDOWES To the True Protestant Reader A Confused Ropsody of vaine Idle conceipts this is the Authors of the Appendix Benevolence wherewith he hath rewarded me for writing the Shismatical Puritan I aimde at the conformity of the Factious Brethren that Gods name might bee glorified by our Church through the godly practice of Christian vnity I assure Mr Prinne If he bee the Author that Causidicants should be better Subiects to God and to his Immediate Vicegerēt in these Churches the King than to be Prime defenders of Breaking the peace of Orthodoxe Reformed Religion But 't is now as our B. Lord and Sauiour hath prophecied There must be offences Math. 18th but woe vnto the man by whom they Come Ver. 7. And there must be heresies that they with are approoued may be knowne 1. Cor. 11 19. There shal be false Teachers which shall priuily bring in damnable Heresies denying the Lord that bought them 2. Pet. 2. 1. There must be offences heresies false Teachers There must be and are false Teachers But yet here is one comfort in so great a misery The False Teachers are not more learned than Mr Ignoramus a young scholler a stranger to Metaphysicall Diuinitie For his bold Censure of my Schismatical Puritan I shall quickly prooue that therein he proou'd himselfe to be very vnlearned Or els without the helpe of a Conventicle he might haue giuen a better Censure For the Preface the Identity of a Puritan that is not confus'd but an infallible and a perspicuous knowledge concerning the Schismatique so that a man may but read and know what kind of Puritan I vnderstand For the Equivocates the good and euill Puritan being distinguished The Equiuocant the Puritan hath lost his amazing ambiguity and then there is noe Pulchrum digito monstrari dicier Hic est Noe man will admire him for an holy godly and religious Professor The boyes in the streete may poynt with their finger which is the Honest and which is the dissembling Puritan Secondly my definition of a fallacious Puritan is not confus'd but so perfect so distinct so true so intelligible as an Essentiall definition ought to be There is the Genus Quid What a Puritan is A Protestant There is the essentialis differentia Qualis what manner a Protestant a Puritan is A Non-conformist Thirdly the ten kinds of Puritans this diuision is essentiall For there are ten seuerall Puritanieties by which one kind of Puritan distinctly differs from an other as you may read in my Preface And my Sermon is not confus'd 1. The Command 2. The things Commanded 3. The obseruing of the things Commanded 4. The manner How are without ambiguity according to the rules of explication and confirmation Thus my booke is not confus'd And vaine and Idle it is not For the end thereof is necessary viz The Reformation of non-Conformists to the glory of God and Preservation of his Church This I intended though Mr Prinne doth shut his eies and will not see a truth manifestly visible And a Rapsodie t is none no song no composure of a song no singing of a song And I would to God that there were noe canting tunes among the Factious The truth is that the Essentialls Essentiats c. and their modalities haue confoumded the fanatique Professor and overthrowen his Chaire and therefore he complaines of that confusion yet being vnwilling to forsake a Bafling Profession to the Eie of the world He brags that my Schismatical Puritan is vaine and idle It seemes that the Professor will neuer reforme or els why is a book written against Bowing at the name of Iesus an Appendix a leane too a similitude of the Howse buylt vpon the sands Confus'd vaine and Idle stuffe I le assure you that this is very Confus'd For whereas Mr Prinne should first haue distinguish'd the name Iesus to have begotten infallible knowledge in the Reader He contrarily striues to teach that the name Iesus is so ambiguos that sometimes t is not vnderstood It is strange that a Pretender to learning should rather teach stumbling at a word to cause confusion then encourage seekers after actuall knowledg to diue into the profound instructions of the wise or else the distinction of the Right reverend and learned Bp. Andrewes concerning the name Iesus might haue satisfied any rationall capacity Secondly Mr. Prinne is not confus'd only at handling the name Iesus but in his materia Circa quam in the substance of his booke For he hath no explication of dutie towards Iesus which he ought to haue had if he will proue ad partes that Bowing at the name of Iesus is no duty of
Iesus when the Gospell is read but he saith not that then is the only time of bowing Mr Prinnes argument is enough to confound the law if men were so simple as to belieue him Thus thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength This is the cheifest law Then if Mr. Prinns manner of dispute be true there is no other law Then honour thy Father and thy Mother c. the lawes of the second table are no lawes Then wee neede not loue our neighbours nor the Church Is this Schismaticall divinity The heart is the cheifest member of mans body then according to Mr Prinns argument man hath only an heart then he hath no braines no religion The blind may follow the blind til both fall in the ditch but let vs follow the Churches direction the 18th Canon and accordingly bow at the name of our Lord and Sauior Iesus Obiection 5. The primitiue Church never vs'd this bowing at the name of Iesus as a religious duty Therefore to bow at the name of Iesus is not dutie of the text Then t was nothing at all among them Solution But to bow c. was the custome of St Hieromes time these are his words on Esay cap. 45th Moris est Ecclesiastiei c. T' is the twentith Canon of the Councell of Nice Antiquissima consuetudo Zanch It was in the beginning of the Church Arch. Bishop Whitguift Was S. Cyrill of Alexandria a Primitiue Father And so was Athanasius Arch-Bishop of Alexandria and they teach that bowing at the name of Iesus is a worshipping and adoring of Iesus Bishop Andrews saith that all the Fathers but Origen doe literally vnderstand and approue of actuall bowing at the name of Iesus The Councell of Ephesus consisting of 200. Bishops against Nestorius hath inserted bowing at the name of Iesus amongst their Acts so Binius Tom. 1. Collect. of Councells Cap. 5. pag. 685. The Councell of Ephesus saith that we must adore Iesus with the worship of God so Crabbe at the 8. Act of the Councell of Ephesus And then did not the Primitiue Church bow at the name of Iesus Si quis Crucifixum non adorat sit Anathema inter Dei. cidas censeatur So Nicholinus in his Collection of the Councell of Ephesus cap. 7. Tom. 2. pag. 1004. If any man adore not Crucified Iesus let him be accursed for the God-slaier And so great was the authority of the Councell of Nice Calcedon Constantinople and Ephesus that S. Gregory the Great said let him be accursed that doth not esteeme as well of them as of the Evangelists so Surius Tom. 1. pag. 254. on the life of Theodosius Coenobiarcha Obiection 6. All the Protestant Churches haue reiected bowing at the name of Iesus For they haue frequently writt against it For they doe expound this bowing at the name of Iesus to be only the bowing at the last day Solution When Reformation of Religion in King Henry the 8 ths Reigne was striuing in the wombe then Thomas Cantuarien Iohannes London Stephanus Winton c. Edvardus Ebor. Cutbertus Dunelmen Robertus Carliolen with all Arch-deacons with the Professors of diuinity and law did not write against bowing at the name of Iesus but did magnifie Iesus vilified by the Iewes This is written in their Exposition of the Apostles Creede entituled the Institution of a Christian man which King Henry the Eight commanded the two most Reverend Arch-Bishops all the Right Reuerend Bishops of both Provinces to write to suppresse remooue and vtterly take away all Errors Doubts Superstitions and Abuses in the Church to the Honour of Allmighty God c. to the perfect establishing of his Highnes subiects in good vnity and Concord and perfect quietnesse both in their soules and bodies Thus the Epistle Dedicatory to the High and most Excellent Prince c. King Henry the 8th Againe Queene Elizabeth of ever blessed Memory commands thus at 52. Iniunction That whensoever the name of Iesus shall be in any Lesson Sermon or otherwise in the Church pronounced that due Reverence be made of all persons young and old with lowlinesse of curtesie and vncovering of Heads of the mankinde as therevnto doth necessarily belong and heretofore hath beene accustomed This is the 52. Iniunction The 22. Iniunction is that Ministers shall teach c that no man ought obstinately and malitiously to breake and violate the laudable Ceremonies of the Church c. In King Iames his Reigne Blessed for memory to the worlds end then in the yeare of the Lord. 1604 The Answere of tâ—â— Vicechancellor the Doctors both the Proctors and other the Heads of Houses in the Vniversity of Oxford agreeable vndoubtedly to the Ioynt and vniforme opinion of all Deanes and Chapters and all other the Learned and obedient Cleargy in the Church of England and confirm'd by the expresse coÌ„sent of the Vniersity of Cambridge doth testifie thus Reverence done at the name of Iesus is no superstition but an outward signe of inward subiection to his divine Maiesty and apparant token of our devotion Cap. Concerning the matter of the complaint of some Puritans Par. 10. And by successiue protection our gracious King Charles his 18th Canon which is now in force commands all present at Church to bow at the name of Iesus in time of Divine Service Then 't is a manifest truth that our Church hath ever since her Reformation bowed at the name of Iesus As concerning other Churches reformed I read that their teachers Preach bowing at the name of Iesus to be necessary For Calvin writes on Philip. 2. that God is to be worshiped by externall profession And Iesus is God He is God and Man Marlorat saith on the same place that 't is a worship due to God Zanchius on the same place that 't is a testimony of our adoring Iesus Musculus that 't is a witnesse of our inward reverence and worshiping of Iesus That all shall bow at the last day Angels Devills Reprobates and that now the godly and faithfull shall bow Eilhardus Lubinus on Philip. 2. writeth that he is a wicked man that vncovers and bowes at the name of his Prince and yet will not vayle nor bow at the name of Iesus For who is greater God or the King Or must not we honour God more then the King Or is bowing with the knee or putting off the Hatt too much honour for Iesus the exalted Lord of life The Puritan picks a quarrell at the fiue letters IESVS So ignorant the captious Schismatiques declare themselues to be What if some write against bowing at the name of Iesus What must be done therefore Let vs be tried by the letter and meaning of Philip. 2 and then I hope the Controversie shall be perfectly ended Whether Bowing at the name of IESVS bee a duty according to the letter of Philip. 2. 10 SPELL and then t is Thus by articulation At the name of Iesus euery knee shall bow