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-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
Sacrificium unum plenum tunc offert in Ecclesia Deo Patâ—i â—i â—ic incipiat offerre secundum quod ipsum Christum videat obtulisse Caeterum omnis Reâ—igionis et veritatis Disciplina subâ—ertifur nisi id quod spiritualiâ—er praeceptum fideliter reservetur Religioni igitur nostâ—ae congruit timori ipsi loco atque officio Sacerdotii nostri in Dominico calice miscendo offerendo custodire traditionis Dominicae veritatem et quod prius apud quosdam videtur erâ—atum Domino monente corrigere ut cum in claritate â—ua majestate coeleâ—ti venire caeperit inveniat nos tenere quod monnit observare quod docuit facere quod fecit The non-observance whereof hath transformed the Lords Supper it self instituted by Christ as â— badge and prime instrument of Christian Peace Vnity Communion Amity amongst all Professors of Christianity as St. Augustine Gulielmuâ— Stuckius otherâ— prove at large from whence it was called PEACE it sâ—lf in the Primitive Church and sent by Members of one distinct Church to anâ—ther as a token of Peace and Christian communion is now become the greatest Subject of Seism Contention Discord and Persecution too so as we may well take up that lamentation of v Stuckius as well in relation to our own as most Churches of Châ—istendom Quam verâ— dolendum eâ—â— perditis hisce nostris temporibus atque moribuâ— sacrosaâ—ctum salutare illud convivium mutuae illiuâ— nostrâ— cum Christo pariter nobiscum invicem Communionis Sacramentum tot tantarum rixarum contentionum inimicitiarumque acerbussimarum inter Christianos seminarium extitisse by reason of human Inventions Traditions Ceremonies Innovations superadded thereunto by the pretended power and custome of the Church which in matters of Divine Worship and this Sacrament ought with St. Paul to deliver and prescribe nothing to the People but what they received from the Lord and to say with him Be ye followers of me as I also am of Christ and walk in love as Christ also hath loved us The best and only means to silence all Controversies prevent all Scismes and establish Unity and Unanimity in our Church which God granâ— we may all henceforth cordially pursue Amen Tertulliani Apologâ—ticus adversuâ— Gâ—â—tes c. 24. Videte ne hoc ad Irreligiositatis Elogium concurrâ—t â—â—imere Libertatem Religionis interdicere optionem Divinitatis ut non liceâ—t mihi colere quem velim Nâ—mâ— se ab invito coli vellet ne homo quidem The first serious and sober Inquiry concerning Bowing at the name of IESUS SECTION 1. Whether bowing at every Pronunciation of the name Jesus be a Duty commanded or Ceremony warranted by Philip. 2. v. 9 10 11 THe bowing of the Knee head and capping at every recital of the name of Iesus is grounded by all its patriots on the text aforesaid Wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Iesus Christ is Lord to or in the glory of God the Father But this Text if rightly read and understood gives no colour at all to this pâ—etended Duty or Ceremony To make this apparent I shall fiâ—st clear the Text from a gross mistranslation of it purposely made to countenance this Ceremony First therefore take notice that the word At is â—oisted into the Text instead of In the true translation and reading thereof being â—hat In not At the name of Iâ—sus every Knee should bow c. the Greek Original Text in all Copies and Greek Fathers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Latine or Greek Fathers translated into Latine with all Latine Translations whatsoever except Beza and Castalio all Latine Commentators Expositors whether Papists or Protestants those only who follow Beza and Castalio their Translations excepted being but three or four render it In nomine Iesu where ever they recite this Text not Ad or Apud Nomen True it is that Beza and Castalio and they onely render it Ad nomen that To not At the name of Iesus every Knee should bow But then they also interpret this Name to be nothing else but Christs Soveraign Power and Dominion not his Name Iesus All others read it In Nomine Iesu Neither is there any one Author Expositor or Translator extant besides these and their few followers that â—ead it Ad Nomeâ— as all Schollers must acknowledge The antient Manuscript English translations of which I have seen divers Copies sorts the several old printed English translations of Mr. William Tindall Mr. Miles Coverdale Thomas Matthew The Bishops Bible set forth at first by Matthew Parker Archbishop of Canterbury since revised and published by the Bishops Anno 1595. The Epistles and Gospels in Latine and English printed at Paris 1558 Erasmus his antient English Paraphrase commanded to be had in all Churches by Queen Elizabeths Injunctions and the Canons of 1571. Dr. Fulk and Mr. Cartwright in their answers to the Rhemish Testament All of these render this Text In not At the Name Iesus c. So do all our antient English Writers who recite it as Bishop Latimer Bishop Hooper Bishop Ridley Bishop Alleâ— Bishop Tonstall Tho Beacon Tho Palfryman Iohn Veron Mr. Fox Mr. Nowell Lancelot Ridley with a world of others who read it In the Name c. and the Common-prayer-books both of King Edw. 6. Queen Elizabeth King Iames and King Charles ratified by several Acts of Parliament in the Epistle on the Sunday next before Easter untill the year 1629. all read it In the Name of Iesus which Mr. Iohn Cozens a great Patriot of this Ceremonious bowing well considering and knowing it gave a fatal blow to this bowing at the Name of Iesus I know not by what Authority caused the Common-prayer-books to be corrected in truth corrupted perverted in this particular changeing In into At the name by means whereof most if not all our Common-prayer-books printed â—ince the year 1629. render it At the Name whereas all before that year read it most truly In the Name according to the Originall I must confess that the English Geneva Bible Anno 1570. which King Iames affirmed to be the worst Translation of all others and was never read publickly in our Churches renders it At the Name which grew from the mis-englishing of Mr. Beza his Ad Nomen which in truth signifies To not At the Name if duly Englished Neither can our Bowers at the Name Iesus take much advantage hence if Mr. Beza be rightly translated because they all confess that they do not bow to the Name but Person of Jesus only at the recital of this Name True it is the last English translation made by King Iames special appointment reads it At the Name contrary to the Book of
is the name that gave the blind sight the deaf hearing the lame going the dumb speech the dead lise and finally that cast out Devills out of the bodies of men c. Then is told a tale of a Souldier that was taken out of St. Patricks Purgatory by this name And how Because St. Paul said He was not only ready to be bound in Ierusalem but to dye for the name of the Lord Iesus a place if you mark it well applyed Therfore when his Head was cut off at Rome it gave three leaps and at every leap said Iesu Iesu Iesu. Why St. Paul meant as I take it that he was ready to dye for the name of the Lord Jesus that is for his Gospel truth profession oâ— him c. not for the litteral word Iesus It is true but thus blind were and are still these men refusing all reformation and running headlong to their owâ— destruction whilst they place the vertue in the name that they should have â—aught to be in the Person of Christ God and Man not once mentioning in all this his mercy merit death bloodshed love or such like I cannot omit that profound Doctor whom Erasmus mentioneth that noted how many letters were in the word Iesus namely five and then how S. standeth in the middest betwixt two Syllables to signifie that even so Iesus is the middle or Mediator betwixt God and Man with such other good stories more there aâ— though we had no better means to prove Christ our Mediator but by such curiouâ— idle foolish descant as this But thus left they the Fountains of God and digged Cisternes to drink on after their own fanciâ—s Leâ— us leave them therefore and their dreams and still hold that which hath been said before that this name was given him not to be abused to Superstition and Folly but to tell us that as his name was so indeed was he a true full and perfect Saviour of his people from their siâ—â— not a half Saviour as Gabriel Biel writeth Principally by Christ but not Only by Christ. After which he addes I think the place to the Philippians ch 2.9 10 not well understood hath and doth deceive them Indeed they are easily deceived that will not search for truth and they are justly given over to strong delusions that delight in errour and have not a love of the â—ruth otherwise the place to the Philippians would not be mistaken But look we a little at the same and mark from whence the Apostle took it and compare Spiritual thingâ— with Spiritual tâ—ingâ— The place is borrowed from the Prophet Isaiah and therefore by conferrence evident that the word Name signifyeth power glory honour and authority aâ—ove all powers glories honours and authoritieâ— And bowing the knee signifyeth subjection submission and obedience of all Creaâ—ures to his beck rule and government for what material knees have things in Heaven Hell c This knew the antient Father St. Origen and therefore writing upon the 14. to the Romans where these words be again saith Non est carnaliter hoc accipiendum quasi Coelestiâ— ut Sol Luna Angeli genua aut linguas habeant sed genu flectere significat cuncta subjecta esse culâ—ui Dei obedire These words are not to be taken carnally as though things in Hâ—aven as the Sun Moon Angels c. had knees or tongues But to bow the knee signifyeth that all thingâ— should be subject and obedient to the service of God This knew St. Hierom also and therefore saith Non ad genua corporisâ— sed ad subjectionem mentis inclinationem spectat sicut David dicit Adhaesit pavimento anima mea It doth not belong to the knees of the body but to the subjection and bowing oâ— the mind as David saiâ—h My soul cleaveth to the earth or dust noting his inward humiliation not a râ—â—l â—nd outward matter For shall we think saith he that either Heavenly things or all Earthly things â—ave knees c. No I say again but by thiâ— phrase of spâ—ech is mâ—ant subjection whereof bowing of the kneâ— is a sign as when he saith I have left me 7000. men which have not bowed the knee to Baal that is which have noâ— been subject to that Idol Fornicator libidini genu flectit c. The Fornicator is saâ—d to bow his knee to lust The Covetuous man to his riches or desire The Proud man to his pride c. because they are subject to these things Et â—oâ—ies Diabolo flectimus qusties peccamus And so oft we bow to thâ— Devil as we commit sin saith thiâ— good Father The like in effect have Theophilact Bedâ— Ambrosâ— the glosse and some of their own Papists Imperio ejus subjiciantur Angeli Homines Daemones To his rule and government shall be subjâ—ct Angels in Heaven Men in Earth and Devils under the Earth This is to bow the knee to him and this is for him to have a name above all names Let it suffice both for Answer to the place of the Philippians and for declaration of this Popish ignorance and errour Great is the judgement certainly when men have eyes and sâ—e not ears and yeâ—â—ear not hearts and yet understand not and God avert it from his people more and more After which he thus proceeds This title of Christ is given to our Saviour to â—istinguish him from others that were câ—lled Iesus as well as he who were manyâ— the name in these places and timeâ— being usual as Iâ—sus the Son of Nun Iesuâ— the Son of Iehozadeck Iesus the Son of Syrach Iesus Iustuâ— Col. 4.11 and many more but none of all these was Iesus Christ therefore this addition of Christ you see makes a difference betwixt this our Jâ—sus and all these And by the way I should touch it again Doth not even the common use of the name shew that the place of the Philippians is not literally to be understood For how could that name be a name abâ—ve all names which so many had as well as he if you respect the literal name Therefore needâ— by Name must be meant some other thing as you heard before even power authority rule and government which is in Christ above all oâ—hers Sâ—condly This title sheweth his Office for it signifyeth Annointed And this again sheweth the grosse ignorance or wilfull malice of Papists in so extolling the â—are word Jesus greaterâ— Henry a proper name common to many of his Subjects or King a name of Office peculiar to him Mary or Queen John or Earl and Lord As then Henry and King be so is Jesus and Christ therefore judge whether is greater if we were to stand upon names and litteral rules This have some of their own well seen and confessed but I had rather alledge the Scriptureâ— First then consider at the first tydings brought of his happy Birth unto the Shepherds mark how the Angels content nâ—t themselves to say Vnto you is born a Iesus or
errors mistakes in his so much admired Sermon on this Text and subject being necessitated thereunto for my own just defence by some of his Fellow-Bishops who seem much displeased for my over-modest brief censure of them in my Lame Giles his Haltings whom I hope to convince or convert to my opinion by the irresistable evidence of Truth and by such sacred and humane Authorities Reasons as they shall not be able to gain-say If any shall deem me his or their Enemy because I tell and discover to them the truth I shall patiently undergo their undemerited indignations and silently lament that Veritas Odium Parit should now be experimentally verified in any Fathers of the Church or Ministers of the Gospel who are specially commanded To speak every man the Truth to his Neighbour to execute the judgement of Truth and Peace in their Gates to love the Truth and Peace and not to imagine evil in their hearts against their Neighbours especially for discovering or defending Truth and refelling Falshood in matters which concern mens Consciences and immortal souls whose satiâ—faction and benefit alone I only intend by these serious and sober Inquiâ—ies SECTION II. Whether these Passages in Bishop Andrews his Sermon at Whitehall on Easter day 1614 on Phil. 2.9 10 11. concerning Bowing at the name of Jesus only as a Duty of this Text and his Reasons to evince it be Orthodox or Heterodox His words and passages in that Sermon are these A Name he gave him What name not inter among the famous men on Earth but super omne nomen above them all There is super upon super another super to his name no lessâ— then his Person That above all Persons and This above all names whatsoever This name is named in the Versâ— and it is the Name of Iesus But how is this name said to be above all names What above the name of God We may say with the Apostle when he saith God did give it him it is manifest he is accepted that did give it him But we need not so say For this is one of Gods own Names I am saith he and besides me there is no Saviour How is it then given him Accepit et â—omo quod quod habebat ut Deus What as God he had as man he received with his nature his name and the chief of all his names the Name of a Saviour for above all it is above all to him above all to us c. To save the highest Law and the Name of a Saviour the highest Name c. For the knee two things First He would have it bow Secondly He would have it bow TO his Name To bow the knee and TO his name to bow it this is another Prerogâ—ative He is exalted to whose person knees do bow But he to whose Name only much more but the case is here otherwise For his Person is taken out of our sight all we can do will not reach unto it But his Name he hath left behind to us that we may shew by our reverence and respect TO IT how much we esteem him how true the Psalm shall be Holy and Reverend is his Name But if we have much a doe to get it bow at all Much more shall we have to get it done TO HIS NAME 1. There be that do it not What speak I of not doing it There be that not only forbear to do it themselves but put themselves to an evil Occupation to find fault where none is and cast scruples into mens minds by no means to do it Not to do it AT his name Nay at the Holy misteries themselves not to do it c. But to keep us to the name This is sure the words themselves are so plain as they are able to convince any mans Conscience And there is no Writer not of the Antient on this place that I can find save he that turns all into Alegories but literally understands it and likes well enough we should actually perform it Yet will ye see what subtilties are taken up to shift this duty All knees are called for and all have not knees Here are three ranks reckoned and two of them have none What is that to us we have to us it is properly spoken and we to look to it And if this were ought that the Spirits in Heaven and Hell have no bodies and so no knees Why they have no tongues neither properly and then by the same Rule take away confessing to and so do neither But the Apostle that in another place gives the Angels tongues with the tongue of Men and Angels might as well in this place give them knees they have one as much as the other And in both places Humanum dicit he speaks to us after the manner of men that we by our own language might conceive what they do For sure it is the spirits of both kinds as they do yield reverence so they have their wayes and means to expresse it by somewhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the knee They do it their way we do it ours and this is ours Let us look to our own then and not buâ—ie our brains about theirs but for us and our sakes they are divers times expressed in the Revelation even doing thus falling down before him Secondly Why TO HIS NAME more then to the name of Christ There want not reasons why 1â— Christ is not cannot be the name of God God cannot be annointed But Iesus is the name of God and the chief name of God as we have heard 2. The name of Christ is communicated by him to others namely to Princes so is not Iesus that is proper Ego sum preter me non est alius and ever that which is proper is above that which is holden in common 3. Christ is annointed To what end to be our Saviour that is the end then and ever the end is above the means ever the name of health above the name of any Medicine 4. But when we find expresly in the Verse this name is exalted above all names and this act limited TO it in direct words and so this name above them in this very particular why seek we any further Thirdly What to the two syllables or to the sound of them What needs this Who speaks of sound or syllables The Text saith Do it TO the name the name is not the sound but the sence The caution is eaâ—ie then Do it TO the sence have mind on him that is named and do his name the honour and spare not Fourthly But it cannot be denyed but there hath been Superstition used in it Suppose there hath and almost in what not In hearing of Sermons now is there not Superstition in a great many What shall we do then Lay them down Abandon hearing as we do kneeling I trowe not But remove the Superstition and retain them still Do but so here and all
3. p. 351. â— * Bibl. Patr. Tom. 3. p. 351. â— * Ibid. Tom. â—3 452 H. Anno 12â—0 Anno 1262. ‖ Mich. Loch mair Serm. 20. De Circumcisione Domini L. Anno 1273. d See Sexti Decretalia lib. 3. tit 23 c. 2. f. 187 Cent. Magd. Basiliae 1574. Cent. 13. Col. 919.934 935. Greg. 10. Decretalium l. 6. De Immunitate Ecclesiae cap. Decet Antoninus Hist. pars 3. Tit. 20. c. 2. f. 56. Bernard Senensis Serm. 49. Carolus Stengelius De Ss. Nomine Iesu c. 23. p. 123. e See Bernardinus Senensis Sermo 49. â—aâ—olus Stengelius Deâ—ss Nomine Iesu. c 23. Salmeron Operum tom 3 tract 3â— p. 335. c who can raise this Ceremony from no highâ—r pedegree f Iohannes 22. ducentos dies verae indulgentiae omnibus qui ad nomen Iesu genua flecterent vel caput inclinarent vel tunderent pectus largitus est Salmeron Operum Tom. 3. p. 335. * Lect. 134 in lib. Sapientiae c. 11. fâ— 126. Anno 1350. a Psal. 41. â—0 b A gross mistake this Name Iesus being not then given to Christ not mentioned nor intended in the Psalm but the Name Lord or God as v. 1 â— 8 14. resolves Not Iesus Nota. g See Martyâ—iâ—â—â—gium Romanum Opmeâ—â— Chronogr p. 414. h Carolus Sâ—engelius Deâ—ss Nomine Iesu cap. 29 p. 157.159 h Carolus Sâ—engelius ¶ Deâ—ss Nomine Iesu cap. 29 p. 157.159 Nota. ‖ Here p. 1â—3â— i Carolus Sâ—engelius ibid p. 159 160 161. Molanus Histoâ—â— De Picâ—uris Imag Antw. 1617. l. 3. c. 1. Antâ—ninus pâ—â—s 3. histor tit 24. cap 3. Salmeâ—oâ— Operum tom 3. tract 37. p. 335. So writes Salmeron a Molanus De Pictuâ—is eâ—lmag l. â— c. 1. 18. b Pars 3. Hist Tit. 24. c. 5. see Sâ—engelius p. â—â—9 160 c De Picturis l. 3. c. 1. 18. See Stengelius p. 162. Dr. Fulks Notes on the Rhâ—mish Testamentâ—â—n Apoc. 13. sect 7 8 9. Anno 1431. d Suâ—â—us Concil â—om 4. p 61. a. Anno 14â—â— Nota. * Not Corporis Nota. Anno 1500. ‖ Is not this Battology an express violation of Mat 6.70 Buâ— when ye pray use not VAIN REPETITIONS as the Heathens do for they think they shall be heard for their much speaking Anno 1506. * Printed together in Sacrae Litaniae variae Antwerpiae 1629. p. 15 to 34. ‖ Printed also in Officium beatae Mariae secundum riium Sacrum f 170 * Viz. by bowing unto it when it is pronounced as Stengelius understands it Anno 1510. ‖ â—ohanne Baleus Centur Scriptorum Brit pars ult p. 167. Anno 1514. * Printed Antw 1629. with other Litanâ—ae Variae p. 64. to 96. Sâ— Nominis Iesu cultus p. 162. d De Picturis â— Imaginibus â— 3. c. â— 18. Anno 1â—24 ‖ Surius Concil tom 4. p 740 741. Bochel lib. 4. tit 1. c. 2 p. 543. vid. ibid. Phil. 2. * Surius ibid. p. 731. Phil. â— Anno 1526. ‖ Bochel l. 4. tit 1. c. 3. p. 544. Anno 154◠‖ Surius Concil tâ—m 4 p. 810. ‖ Both nameâ— are here expressed Phil. 2. ‖ Not Iesus * Not Iesus ‖ Nota Anno 1519. | Surâ—us tom 4. p. 809. ‖ Nota. ‖ Iesus and Christ are here boâ—h united ‖ Vol. 3. of his works printed 1563. f. 39. ‖ Mâ—ssale Romanum Salmanticae 1588. p. 26. * P. 127 128 129. Anno 1578. * Lour Bochel Decret Eccles. Gal l. 4. Tit. 1. â—â— 14. p. 546. Anno 1583. a Decreta Ecclesiae Gâ—llâ—â—anae l 1. Tit. 2. c. 22. p 21. b 1 Cor. 11.5 to 16. c 1 Cor. 11 5â— to 16. â— Tim. 2.9 10. 1 Pet. 3 3 4. Synodas Taron 1583. Concil Bitur 158â— apud Bochel Decr. Eccl. Gal. l. 6. T it 9 c. 1â— 12. See my Vnloveliness of Love-locks p. 12 to 23.30 31 32 43 to 5â— d See Gen. 41 43. Matth. 27.29 Rom. 11.4 e Bâ—chell Decr. Eccl. Gal l. 1. Tit. 7. â— 28. p. 8â— Anno 1584. * See here p. 29 49. f See Iesus his Psalter here p. 128 129. Bp. Babingtons Exposition of thâ— Catholick Faith p 195. Here p. 42 43. Anno 1582. g See Dr. Fulk and Mr. Cartwrights Answer to the Rhemish Testament Ibid. Here p. 36 to 41. h His Crosse his Name c. are here coupled together and bowed to alike * Note i What difference then can any Protestant bower at the name of Iesus make between his bowing and the Papists which Protestants formerly condemned and yet many of them 〈◊〉 contend for k Which some Protestanâ—s in name at least begin now to set up again to please the Rhemists Papists * See Heâ—e p. 36 to 53. l Where he pithily dispuâ—es this point as also in his first Reply to Bishâ—p Whitguists Answer p 163. and in his 2. Reply p. 215. m Heidelburgiae 1613. n Fâ—ancofurti 1548. fol. 54 to 58. o Heâ—bornâ— 1616. p Edit Parisiis p. 1633. q As I hear of some Protestants writing for this Ceremony too as hot as any Iesuits viz Giles Widdows Mr. Page r Operum Tom. 3. Tract 37. p. 335. s It seems the Devil is beâ—ter pleased with this bowing than Christ. t Let our bowers at the sound only of the name oâ— Iesus note this well answer it as they can u You see hâ—w the Papists rank these three together the adoration of the Cross the Image and the name of Iesus x Printed Augustae Vindâ—licorum 1613. where there is much written of this name to little purpose y This is Bishop Andrews his Reasâ—n too See his Sermons p. 475 4â—6 477. Here reâ—uted p. 57â— 110 111. z This is Mr. Widdows his Reason see his Confutation p. 6. and 30 toâ—2 â—2 and 81 82. * So Bishop Andrews resâ—lves too here p. 56 58. a In nomine not ad nomen which signifieâ—h to not at the name Here p. 2 to 10. b So writes Mr. Widdows too pag 6 14 15 16 17 25 26 74 86 8â— 88 90. and Bishâ—p Andrews here p 56 58. c Yet Salmeron informed â—s befâ—â—e that the Devil cuffâ—d a Monk for omitting it therefore he is rather the Author thâ—n the hindeâ—er of this bowing d See Bp. Andrews Sermons in Folio p 475 476 477. Mr. Adams his Sermons p. 1203. Dr. Wrens Sermon Febr. 12. 1627 p 16 18. ‖ Bp. Andrews Mr. Widdows who misquote some Fathers for it whereas Bp. Whitguift and Zanchius write only That it was an antient custome and practise in the Church but quote no Authorities to prove it because in truth there are none extant to prove it antienter than this its pedegâ—ee * See Lame Giles his Haltings p 7.8 31 â—2 Here p. 101 to 105. d Sic nâ—ta Romana superstitiâ— quorum 〈◊〉 si percenseas ridendâ— quam â—nâ—lia muâ—a etiam miserandâ— sunt Minucius Felix Octav p. 76. e 2 â—â—es â— 10 11.12 * This was wriâ—ten printed An 1630. ‖ Cyprian De spectac lib. 〈◊〉 De 〈◊〉 Dei â— 6. f De spectaculis libr. c. 8. g See the Council of Sennâ— the Rhemists Sal. merâ—nâ— Stengelius and Fulk qua supra a As Mr. Samâ— VVard Mr. Snelling and others See Canterburies Dâ—om p. 94 152 361. b De Spect. lib. c. 10. c Locorum Com. De Tradit sect 5. p. 421 422. * Ad Iâ—â—â—arium Ep. 119. Seâ— Antiqâ— Eccl. Brit p. 4. Let our Prelaâ—es 〈…〉 it 〈…〉 their 〈…〉 under 〈◊〉 of Exâ—ommunicaâ—â—â—n 〈…〉 upon Ministers and others ‖ Why shâ—uld any then be imprisoned excommunicated deprived of his Ministry and Benefiâ—e for not using Ceremonies of mens inveâ—ting * Athenesius â— Niceâ—s Creeâ—s e 〈◊〉 Eccles. Hist. lib. 5. cap 16. Centar Magd. 4 col 994. f Acts and Mon. vol. 3 p. 486 496 649 660. g Fox Acts and Mâ—n â—ol 3 p. 487 496 and Here p. 42. h See Hâ—â—a Offiâ—ium â—salâ—erium Rosarum â—itâ—niae beatâ— Mariae Crucis Nâ—minus Iesu of which theâ—e are divers sorts * Thus prayed against in the Letanies in the Common-Prayer Books of King Edward the Sixth and in the Book of Ordinations though now expunged From all false Dâ—ctrine and Heresie from the Tyranny and detestable Enormities of the Bishop of Rome Good Lord deliver us