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
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
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
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
2. 9 10 11. * See Article of Ireland 19. * Witnes the common phrases in the new Testament Iesus Christ Christ Iesus and the like * See 1 Pet. 2 21 22 23. d 1 Pet 4 13 14 c. 5 1 c. 2 21 c. 3 17 18 2 Cor. 1 5 6 7 Col. 1 24. Acts 26 22 23 * Cal. 6 12. Lest they shold suffer persecution for the Crosse of Christ. e Acts 4 26 The Kings of the earth stand up c. against the Lord and against his Christ. * See Eusebius Sozeman Baronius the Centuries Tertulliani Apolog Plin Epist l 10 Ep 97. f Page 36 to 42. g It seemes by this that the name of Iesus did onely die and suffer for us not his person or else his name together with his person h 1 Cor 1 13. i Dr Whitakers Answer to will Raynolds p 399. k Irenaeus advers Haereses l 1 c 25. Epiphanius contra haereses Haeros 28. Baroniuâ— Spondanus Anno 60 sect 2 Anno 97 sect 7. the Centuries 11. * See Athanasius Hilaâ—y Nazienzen Basil Epiphanius Eusebius Pamphilus Socrates Scholast and others in their workes against the Arrians Baronius and Spondanus Anno 318. sect 9. accordingly * Bp. Andrews Stengelius Mr. Widdows with others in their places quoted in my Appendix l Page 37. m Page 37. * And so are they Acts 4 10 12. a place much stood upon in this controversie l See Bp. Babing tons Exposition of the Catholicke faith p. 196 196 197. where this point is excellently proved m Bp. Andrewes p 475 c. Salmeron Tom. 3 Tract 37 n Bp. Babington qua l. o Acts 4 26 27. c. 10 38. Heb. 18 9. Psal. 45 7. 8. Luke 4 18. Isay 62 1. p Mat. 1 21. q Mat 1 16. Luke 2 11 See Argument 4. Yea Christs unction authorized enabled him to be a Iesus a Saviour a King c. * See Iosephus Baronius Nicephorus Epiphanius others r Iesus proprium nomen est assumptae carnis Christus est nomen dignitatis Beda Exposit in c. 1 Mat. Tom. 5 Col. 1. Hoc nomen Iesus significat solam naturam humanam sed hoc nomen Christus dat intelligere utramque naturam in que intelligitur Divinitas ungens humanitas uncta Aquinas 3. parte Quaest. 16 Artic. 5 Quaest. 17 Artic 1. See Ireâ—aens l 3 c. 20 the second Article of our Church accordingly * See Bishop Babingtons Exposition of the Catholicke faith p. 196 197 accordingly * Yea Saturnius Carpocrates Cerinthus Marcus Marcion Cerdon Apelles Theodotus the Ebionites Samosatenians Nestorians other hereticks are reprehended by the Fathers for denying the Deity the humanity the two natures c. of Christ not Iesus See Tertul. De Praescript advers Haereticos Irenaeus Epiphanious advers Haereses Augustine de Haeresibus Eusebius Nicephorus Sozeman Theodoret Baronius the Centuries other Ecclesiasticall histories and Mr. Rogers analysis on the second Article of our Church Propos. 1 therefore it was the most knowne name of our Saviour See Rom. 15 19 20 1. Cor. 1 23 c. 10 4 16. Col 1. 27. c. 2. 8 yea the name of our Saviour as he is God though some absurdly if not heretically deny it * These subsequent texts doe lively discipher the power and kingdome of Christ by his name Christ not Iesus s Rom. 1 16 t 1 Cor. 1 23 c. 2 2. u Ephes 3 8 x Phil 3. 7 8. y Phil 1 23. * This all their Indexes testify in which Christus is 20 times and more recited for one Iesus * Articles of England Artic 2 3 â— Artic. of Ireland 29 where our Saviour is alwayes stiled Christ but never Iesus * Rom. 6 4. 1 Cor 1 17. Gaâ— 3 27. a 1 Cor. 10 16 b 1 Cor. 4 1 2 Cor. 11 13 23. Col 1 7. 1 Thes 2 6. c Gal. 1 10. c. 6 6. Col. 4 12. d 2 Cor. 5 19 20. e 1 Cor. 4 15. f 2 Cor. 2 14 15. g 2 Cor. 8 23 5. * See p. 20 21 22 23. * Ephes. 5 â— 25. e Phil. 3 7 8. f Phil 1 23. * Euseb. de vita Constant. l. 1 cap 25. Baronius Spondanus Annâ— 312 sect 4 * Luke 1 47. c. 2 11. Iohn 4 42. 2 Pet â—â— 1 11. 1 Iohn 4 14 Acts 5 31. c. 13 23. Eph. 5 23 Phil. 3 20. 1 Tim. 4 10. Tit. 1 4. c. 2 13 c. 3 4 6. * See his p. 1 l. ult * This he and his Pupills oft reported when I was resident in Oxford g Page 19 75 76 88 * See Dr. Willet Pareus on Rom. 14 who quote Origen against this litterall bowing at the name of Iesus * See here p. 7 8. * The words of which Coâ—cell are these Si quis audet dicere assumptum hominem coadorari cum Deo verbo oportere c. ac non potius una adoratione veneratur Emmanuelem vnamque ei glorificationem dependit anathema sit Surius Con. Tom. 1 p. 606 607 Can. 8. a Our English Bibles doe all expound Phil 2 9 10 by Isay 45 23. Rom 14 10 11 and so doe all Exposstours too If then Phil. 2 9 10 that in the name of Iesus every knee should bow c be the same with Isay 45 23. Rom. 14 10 11 As I live saith the Lord or I have sworne by my selfe c that unto me every knee shalbow as all Commentators acknowledge the to bow in the name of Iesus is nothing else but to submit or bowe to Christ himself or to the power and scepter of Christ as God as Lord Iudge of all not to bow at every severall recitall of his name Iesus a ceremony not heard of in the primitive Church not yet universally received in all moderne Churches and therfore not the bowing of every knee intended in these Scriptures b Page 5 60 68 his Errata too c Mat. 1 16 21 25. d Hee applies that to the name which the Scripture attributes onely to the person of Iesus whose person merits offices and intercession onely save us not his name Iesus as this Clerke dath dreame * See v. 3 5 8 11 17 20. f See page 18 g See my Appendix h Errat auteÌ„ is qui a via quam Patrum electic monstravit a berrat Hormiseâ—â— Papae Epist. ad Possessorem Bib. â—P T. 6. pars 1 p 375. i See p 1 6 7 8 9 10 29 30 31 39 40 42 44 45 55 56 57 58 60 67 68 70 74 78 79 80 83 86 89 90 where hee thus railes outright against me and all that bow not at the name of Iesus * See Dr. Field Of the Church Booke 5 chap. â—â— reimprinted at Oxford 1628 accordingly * 18. a 〈…〉 b 〈…〉 c 〈◊〉 the 〈◊〉 of idelatry and of the time place of prayer pâ— 31 10 d 3 Edd 6. c. 10. e Canons 1571. p. 19 Canons 1603. Can 82 See Arti 22 Artic. of Iâ—eland 53. f
Iewel Morton Tyndall Barnes Willet Raynolds Ormerod others g The Homily against tho perill of Idolatry part 3 page 41 to 76. p. 131. Ormerod his picture of a Papist p. 1. to 15. and so all Protestant Writers on the 2. Commandement from these words Thou shalt not bow downe to them c. See 2 Chro 25 14. * See Tho Beacons Reliques of Rome c 24 fol 82 when Altars first came in Dr. Raynolds Fran cis de Croy in their quoted places * Coloniae Aâ—gâ—ip 1618. f Condemned by the Cluâ—hofâ—ngâ— land See my Appendix the two last pages Honuly 3. against he Perill of Idolatry p. 47. Hom 2 of the time place of Prayer p 131 Thomas Beacons Romes Relicks c. 81 82 Bishop Babington Notes on Exod 20 27 p 279 307. Dr Willets Synopsis Papismi Century 2 Error 53 54. The 82 Canon Francis de Croy his 1 Conformity cap 24. Pelichdorfius contra Waldenses cap 24 Bibl. Patrum Tom 13. p. 325 1 Ed 6 c 1 1 Eliz. c 2 condemnes them likewise by vertue of which and of E. 6 c 10 the late erecters of Altars and Images may â—and ought to be indicted and punished to avoid the new incroachments of Idolatry g See those here above quoted h His Collection of â—rivate Devotions p 292 when wee are prostrate before the Altar i Acts 2 33 34 c 7 56. Râ— 8 34 Psal 110 1. Eph 1 20. Col. 3 1. Hebr 1 3 13. c 10 12. cap. 12. 2. 1 Pet 3 22. k Psa. 103 19 Psal. 11 4. Isay 66 1. Acts 7 49 c 17 24. l Ephes 3 17. Gal 2 20. Isay 57 15. Rev 3 20. m Mat 12 28 Luk 1 33. Col 3 15. * And yet out obsequious superstitious cringers bow unto it then n 1 Cor 11 24 25 26. o 1 Cor 11 24 to 30. Iohn 6 47 to 64. And who ever worshipped or bowed to his meat or table p Eph 3 17. q 1 Cor 11 25 26 27. r See the Rhemists notes Phil 2 sect 2 William Reynolds ibid. s Mr. Perkins of divine and religious worship vol. 1 p 701â— Dr. Whitakers Answer to W. Reynolds p. 398. * August Epist. 50 Bp. Babington Notes on Exod. 27 p. 307. See my Appendix accordingly and the Authours there quoted t Luke 22 30 1 Cor. 10. 21. u August dverbis Dom secundum loannem Serm. 46. Tom. 10. p. 223. Walafridus Strabo de Rebus Ecclesiasticis lib. cap 4. Bib Patr. Tom. 9. pars 1. p 954. c 19. p. 955 Dr. Willets Synopsis Papismi Cent. 2 Error 53. p. 496. Bp. Babington Notes on Exodus c. 20 27. p. 279 307. Euseb Pamp Eccles. Hist 1. 10 c. 4 p. 204. * See the Rubrick before the Communion Canon 82. Qu. Eliz Iniunctions neere the end my Appendix v Mat 26. v. 59. to 64. x Mat 27. 33. Mar. â—5 22. y Mat. 27. 42. Heb. 12 2. z Mat. 26. 27. 28. * Which answeres his Allegation p. 78. * Not falsified and corrupted as hee writes p. 50 60 68. * Ibid hath reference to the same Tome of Bibl Patrum quoted before it * Editione Duaci 1577. * Quibus insitum Christi nomen quod est supra omne nomen hanc deberi venerationem facit ut non possit a credente contemni * Sede a dextrismeis donec mundi finis consummatio venerit mittam te iudicem vivorum mortuorum tunc flectet omne genu super-coelestium terrestrium inferorum potentiaetuae tuique inimici proâ— sternentur velut calcandum scabellum pedum tuorum reddes unicuique secundum opera sua Haec veritassic interpretatur exponit simodo velis assentiri approbare Ibid. * Nomen Domini in loâ—co isto scilicet Phil 2 9 10 proredebemus intelligere taâ—en non abhorret a vero sidixerimus in nomine Doâ—ini posseintelâ—â—â—â— in praecepâ—â—◠〈◊〉 * Dum dicit fancta fanctis populus vicissim clamat Vnussanctus unus lesus Christus in gloria Dei Patris Quod a Paulo scriptum resonabit in extremo die quando Iesu flectetur omne genu omnis lingua confitebitur c. * Coloniae Agrip 1606. * Opera Venetiis 1571. * Francosurti 1548 fol 54 to 58. * Scholia in Epist ad Phil. c. 2 v 9 10. Herbornae 1616 p. 1160 1162. * Editio 2 Roterodami 1622. * In nomine not ad nomeâ— thus all the recited Authours reade it a This is the generall Interpretation of all the Fathers and Ancients and so our Church in Te Deum laudamus doth seeme to interpret it b This is the received Exposition of all moderne Expositours * For every knee of things in heaven and things in earth and things under the earth shall not bow to Christ till then neither shall every tongue til then confesse that Iesus Christ is Lord. This Scripture therfore being only then fulfilled cannot without falsification and perverting be applied to any other time but that alone c In his Sermon at White-Hall 1614. in his late workes p. 475 476 477. d Consutation p 21 22 23 77 78. e Here p. 7 8 31 32. f Lincolniensis super Evangelia parte 4 c. 7. Alexander Fabritius Destructorium vitiorum pars 4 c 38 G Vincentius in speculo l 10 c. 57 Magarinus De la Bigne De â— Ignatio c. Bib. Patr. Tom 1 p. 76 Molanus De Picturis c 60 Carolus Stengelius De S. Nomine Iesu c. 27 Salmeron OperuÌ„ Tom. 3. Tract 37. f Lincolniensis super Evangelia parte 4 c. 7. Alexander Fabritius Destructorium vitiorum pars 4 c 38 G Vincentius in speculo l 10 c. 57 Magarinus De la Bigne De â— Ignatio c. Bib. Patr. Tom 1 p. 76 Molanus De Picturis c 60 Carolus Stengelius De S. Nomine Iesu c. 27 Salmeron OperuÌ„ Tom. 3. Tract 37. g Euseb. Eccl. Hist l. 3 c. 32. See Carolus Stengelius c 27 accordingly g Magarinus Molanus qua â— h Vincentius Stengelius Salmeron i Lincolniensis Fabritius k Who had this Inscription Iesus Iesus est amor meus ingraven in their hearts If we beleeve Stengelius De SS Nomine Iesu cap. 27 p 145 146. l Mark 11 33 cap. 10 47 52. 1 Thess. â— 1 c. 4 14 2 Thes. 1 12 1 Tim. 1 4 14 2 Tim. 2 1. 1 Pet 1 3 2 Pet. 1 1 Iude 1 Revel 1 9 Matth. 27 11 1 Cor 5 4 c 12 3 2 Cor. 4 5 10 11 14. Iesus is twice recited in one verse Iohn 19 38 thrice in one verse 1 Cor â— 1 to 11 9 times in 10 verses twice in one verse Ephes 1 1 2 3 foure times in three verses Col. 1. â— â— 3 4â— its foure times mentioned in 4 verses to bow downe to the ground almost soofteÌ„ in a reverent and serious manner must needs interrupt a man much in his hearing reading and attention to the text and sence m Pag. 5 60 68.