Lame Giles his haultings. Or, A briefe survey of Giles Widdovves his confutation of an appendix, concerning bowing at the name of Iesus Together with a short relation of the popish originall and progresse of this groundlesse novell ceremony: wherein Mr. Widdovves his manifold forgeries, oversights, and absurdities are in part detected; and the point, of bowing at the name of Iesus, together with that, of cringing to altars and communion-tables, is now more largely discussed. By VVilliam Prynne, an vtter-barrester of Lincolnes Inne.

A short Relation of the true be∣ginning, and progresse, of bowing at the name of Iesus; necessary for the determi∣nation of the present Controversie.

POpe Iohn the 20, who swayed the Popedome about the yeare 1030:* 1.1 is the first I reade of, that set abroach this Ceremony, of bowing at the name of Iesus: of whom Sir Edwin Sands, in his Europae Speculum, Hagae 1629 page 16. writes thus. By grant from Pope Iohn the 20, every inclining of the head at the name of Iesus gets 20, yeares pardon; a matter in Italy no not this day unpractised. And to grace that Ceremony the more, I have heard sundry of their renowned Divines teach in the Pulpit: that Christ himselfe on the Crosse bowed his head on the right side, to reverence his owne name which was written over it. This is the highest pedegree of this late upstart Ceremony, that I have hither to met with.

Petrus Blesensis Arch-deacon of Bathe,* 1.2 who flourished about the yeare 1160:a 1.3 Sermo 28, De Assumptione B. Mariae, hath this ensuing passage. Non frustra con∣suevit Ecclesia intercessione beatae Virginis affectuosius caeteris implorare, ita quod audito ejus nomineb 1.4 ge∣nua terrae a••••igat; imopro nominis reverentia quasi mare confragosum sonant vota populorum. And in the margent there is this note. Mariae genua flectuntur. Which passages seeme to imply, that men did then use to bow and doe reverence at the naming of the Virgin Mary: but that they did so at the naming of Iesus, I finde no such authority in this writer.

Lucas Tudensis,* 1.5 who wrote about the yeare of our Lord, 1220. Adversus Albigensium Errores, (c)b 1.6 lib. 2. cap. 14. writes thus. Qui humilitate superbiae princi∣pem vicit, humilitate nos contra potestates aërias sem∣per pugnare docuit: quod ipse et fecit tempore carnis suae quando non recto capite, sed inclinato emisit spiri∣tum. Inclinemus nos & illi capita nostra, non solum mentis, sed & corporis, laudes & gratias persolventes, qui pro nobis peccatoribus se misericorditer inclina∣vit. Sed sunt nonnulli qui superbiae spiritu tumefacti, (de quibus valde dolendum est) qui etiam cum Gloria, vel Laus Deo recitatur in Ecclesia, contemnunt, aut e∣rubescunt, Regi Regum Iesu* 1.7 Christo capita inclinare: coram transeunte Cruce, vel Christi Euangelio non as∣surgunt: in celebratione Missae Sacerdote se ad eos ver∣tente et Dominum annunciante inclinari contemnunt: ad benedictionem Pontificis caput nudare negligunt: et quod omnino nefarium est, et haeresi proximum, cum elevatur corpus Christi à Sacerdote in sacratissimo Mi∣nisterio Missae, vel alias refertur, erubescunt vel refu∣giunt suppliciter adorare. Hoc maximè nonnulli faci∣unt Curiales, qui consueverunt terrenis Principibus flexis genibus et nudo capite ministrare, &c. Hunc er∣go tantae promissionis accepta fiducia totis nisibus col∣laudemus: illi simplicitate recta humiliemur: illi men∣tis & corporis capita non verecundemur nudare & in∣clinare, qui Deus fortis pro nobis infirmis se inclina∣vit, ut homo infirmus fieret, ut humana firmitas soli∣ditate perpetua firmaretur. A passage which may hap∣pily imply, that in those times men did use to bow their heads (not knees) to Iesus Christ the King of Kings, who bowed his head for them: But this was not as I take it, at every recitall of his name Iesus, but at the lifting up of the hoast in the time of the Masse, or at the passing by of the signe of the Crosse, as the sence and words import.

Sanctus Franciscus, the Arch-Frier, who lived about the year 1230,* 1.8 in his Litera ad Sacerdotes: hath this ensu∣ing

clause.* 1.9 Salutē in eo qui redemit et lavit nos in san∣guine suo: Cujus nomen audientes adorate eum cum timore et reverentia proni in terra; Dominus Iesus ** 1.10 Christus, altissimus filius nomen illi, qui est benedictus in seculo, Amen. Which implyes an injunction from this Arch-Frier, St. Francis, for adoration of the Lord Iesus Christ at that time, when as his name was mentioned.

* 1.11 Frier David de Augusta: who flourished about the yeare 1240.* 1.12 De 7. Processibus religiosi cap. 11. writes thus. Sunt exteriores caeremoniales observantiae; ut in∣clinationes, genuflectiones in horis, pulsationes, et om∣nes gesticulationes, quibus claustrales utuntur in di∣vino officio, vel alijs, quibus saepe minus virtuosi ma∣jorem vim faciunt, quā aliqui perfecti, et magis devoti. Which seemes to imply; that Monkes in those dayes (for of them hee writes) did use duckings and genflections, either to the host, the crucifix, or altar, and it may be to the name of Iesus; in which ceremonies the lesse vertuous, saith he, were for the most part most devout.

These are the onely passages I finde in all antiquity be∣fore the Councell of Lions,* 1.13 which give any colour to the use or practise of this Ceremony; which was never esta∣blished in the Church, till Pope Gregory the 10. his time; who in the Popish Councell of Lions, in the yeare 1273 made this Decree.d 1.14 Decet domū Domini sancti∣tudo: decet ut cujus in pace factus est locus, ejus cultus sit cum debita veneratione pacificus Sit itaque ad Ec∣clesias humilis et devotus ingressus; sit in ijs quieta conversatio, Deo grata•• inspicientibus placida, quae considerantes non solum instruat, sed et reficiat. Con∣venientes ibidem nomen illud, quod est super omne nomen, a quo aliud sub c••••lo non est datum homini∣bus, in quo salvos fieri credentes oporteat, nomen vi∣delicet Iesu Christi, qui salvum faciet populum suum a peccatis eorum, exhibitione reverentiae specialis attol∣lant: et quod generaliter scribitur; ut in nomine Iesu omne genu slectatur,* 1.15 singuli singulariter in seipsis im∣plentes

(praecipuè dum aguntur Missarum sacra my∣steria) gloriosum illud nomen quandocunque recolitur, flectant genua cordis sui, quod vel capitis inclinatione testentur. This is the highest antiquity, that anye 1.16 Pa∣pist 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, Popef 1.17 Iohn the 22, about the yeare 1330: to induce men to the practise of this Popish Cere∣mony, 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 Popishg 1.18 Canonized Saint, a great lover and admirer of the name of Iesus,h 1.19 did earnestly exhort the people in all his Sermons and pub∣like 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,i 1.20 did use about the end of his Ser∣mons, to shew unto them a picture, in which the name IESVS, was written in golden Letters, en∣closed 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,* 1.21 but likewise to carry about and shew unto the people this picture of the name of Iesus. From k 1.22 which patterne of his, all pictures of the name of Iesus both in glasse-windowes, Popish Authours, and Masse-bookes were at first derived. Indeedel 1.23 Anto∣ninus 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. (asm 1.24 Molanus records) at the request of the Friers Minorites, ordai∣ned, that all their Order, and the Nunnes of the Order of St. Clare, should use this picture; and withall he ap∣pointed a double great solemne feast, of the most holy name Iesus, (in which its likely this name was solemn∣ly 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 re∣ceived as the Papists did desire: and therefore the Po∣pish Councell of Basil: Anno Dom. 1431.* 1.25n 1.26 Sess. 21. Tit. Quomodo divinum o••••icium in Ecclesia celebran∣dum sit: decreed: That all Canonicall persons, in all Ca∣thedrall 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 Ec∣clesijs, &c. Horas canonicas dicturi, etc. Cum dici∣tur Gloria Patri, Filio, et Spiritui Sancto, omnes consurgaut. Cum nominatur gloriosum illud nomen, Iesus, in quo omne genu flectitur coelestium, terre∣strium et inferorum, omnes caput inclinent.

The Provinciall Popish Councell of Sienna, or Seine, in the yeare 1524.* 1.27 Following the patterne of the Coun∣cell of Basil, Decreta Morum, cap. 18. established the

use of this Ceremony in all Collegiate and Cathedrall Churches, in the very selfesame words. viz.* 1.28 Et ut in ma∣joribus Ecclesijs cultus Dei vivi sanctior, juxta majo∣rum 〈◊〉〈◊〉 in melius reformetur: statuimus, ut in Cathedra••••bus ac collegiatis et conventualibus Ec∣clesijs, horis debitis, &c. Horas autem canonicas di∣cturi &c. Cum nominatur illud nomen gloriosum, Ie∣sus, in quo omne genu flectitur coelestiū, terresti i•• et in∣ferorū, omnes caput (not genu) inclinent.* 1.29 And Decreta * 1.30 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 divini∣tatem, ante imaginem prosternimur; sed illum adora∣mus, quem per imaginem aut passum, vel in throno se∣dentem, recordamur. Et dum per ipsam picturam quasi per Scripturam, ad memoriam Filium Dei reducimus; animum nostrum de resurrectione laetificat, aut de pas∣sione mulcet, non majore quid••m idololatriae periculo, quàm cum in nomine Iesu omne genu flectitur, coelestium, terrestrium et inferorum.* 1.31 Quem enim vo∣cabula cursim auribus insinuat, hunc eundem fidelibus oculis imago sedulò repraesentat.

Not long after this,* 1.32 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.* 1.33 The Canon runnes thus: Cum autem Deo Opt. Max. Creatori et Redemptori suo honorem, ti∣morem et reverentiam homo tanquam creatura debeat; multos{que} 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, praeci∣puè vero in templis humiliter revereantur et veneren∣tur. Et quum in nomine Domini nostri Iesu* 1.34 Christi omne genu coelestium, terrestrium et inferorum flec∣tendum sit;* 1.35 volumus, ut omnes quotiescunque in sa∣cris

Concionibus•• aut Missis nomine sanguinis vel cor∣poris Christi, aut Dei genitricis Mariae Virginis fiat mentio, aut quando canticum, Gloria in excelsis, aut gloria tibi Domine, aut Evangelij initium, aut Na••i∣vitatis Christi ex Virgine, et incarnatio in Symbolo, aut gratiarum actio in praefatione, aut hujusmodi alia in divinis o••••icijs canuntur, vel commemorantur, detec. to capite, genibus{que} flexis, ante* 1.36 Altare, vel ut locus tem∣pus{que} postulaverit, Deo reverentiam exhibeant debi∣tam, et populum ad ejus rei imitationem verbis factis∣{que} commoveant at{que} hortentur.

The very next yeare after,* 1.37 the Provinciall Popish Synode of* 1.38 Moguns or Mentz, under Sebastian the Arch-bishop, Anno Dom.* 1.39 1549. cap. 59. which hath this title to it. Missa, quo gestu, et qua devotione audi∣enda: this Ceremony was thus enjoyned. Sedulo com∣monendus est populus fidelis, Clerici etiam per Praela∣tos debita animadversione inducendi, ut in celebratione Missarum, adversus tantum mysterium, quantum quis∣p; per valitudinem potest, etiam corporis gestu reve∣rentiam quandam adhibeant: videlicet, ut dum in Col∣lectis, pro communi orbis terrarum incolumitate, ad Deum praeces funduntur, ipsi quoque tanquam hujus sacrae Communionis cives, suas praeces cum oratione publica conjungunt, et vultu ad* 1.40 altare verso, aperto et demisso capite stantes, gestum orantibus convenientem prae se ferant. Pari religione ad nomen Salvatoris no∣stri Iesu* 1.41 Christi, similiter ad Evangelium, Magnificat; Benedictus, Nunc dimitti••, Gloria in Excelsis•• Gloria Patri, caeteras{que} id genus officiorum partes, sic genuum flectione, apertione capitis, ac totius corporis gestu se componant, ut ad ea quae ib•• aguntur, animum intendere videantur.

The Popish Councell of Rhemes since that, viz. Anno Domini 1583.* 1.42 as* 1.43 Bochellus records, made this De∣cree or Canon following: In pronunciatione nominis Iesu, etcùm dicitur versus, Gloria Patri, caput aperi∣ant

et inclinent. That in the pronouncing of the name Iesu, and when the verse, Glory be to the Father, was said or read, men should uncover their heads and bow. Which Canon extends not unto women,* 1.44 who ought not to uncover their heads in the Church; much lesse to come thither as so many strumpets, witha 1.45 cut, or broidred powldred haire, as our Viragoes doe of late: Whereas the words of Phil. 2. 9, 10, In the name of Iesus every knee should bow: extend to women, as well as men: and rather to womens bowing, (who in their cour∣tesies bow both their knees full low) than to mens; who in their common courtesies or legs at the name of Iesus, or to men, bow* 1.46 onely one, not both their knees: whereas this text requires every knee to bow; and so enjoynes the bowing of both knees, not of one alone; the courtesies of women, not the heads, the caps, or legs of men.

The Popish Councell of Aquitan: aliasb 1.47 Concil: Bituricense, the very next yeare following: viz. Anno Dom: 1584,* 1.48 promulgated this Canon to the like effect. In sine Psalmorum, et ubicun{que} Gloria sanctissimae Tri∣nitati redditur, omnes consurgant, et in invocatione nominis Iesu, genu flectant: Which may be construed as well of kneeling only in the invocation of the name of Iesus, as of bowing at the pronunciation of the name of Iesus.

Besides these severall Popish Councels; the Sorbonists about the yeare 1540, from Phil: 2. v. 9, 10. as Cal∣vin and Marlorat on that text record: began to publish and teach this Doctrine; that as oft as the name of Ie∣sus should be mentioned, (as in some Portuasses and Masse-bookes it is repeated* 1.49 12, 20, & 30, if not 40 times together) so often men must bow their knees: for which Doctrine write Calvin and Marlorat, they are more than ridiculous. Plusquam ridiculi sunt Sorbo∣nici Sophistae, &c. See page 5 before.

After these, the Rhemists about the yeare 1••82, in their Notes in their Rhemish Testament, on Phil, 2.

v. 9. 10* 1.50 sect: 2 & on Apoc: 13. sect. 7. set on this Ceremo∣ny in an higher straine, where they write thus. By the like wickednesse the Protestants charge the faithfull peo∣ple for capping or kneeling, when they heare the name of Iesus, as though they worshipped not our Lord God therein, but the syllables or letters, or other materiall elements, whereof the word written or spoken con∣si••teth: and all this by sophistications to draw the people from due honour and devotion toward Christ Iesus, which is Satans drift, by putting scruples into poore simple mens mindes, about his Sacraments, his Saints, his* 1.51 Crosse, his Name, his Image, and such like, to abolish all true Religion out of the world, and to make them plaine Atheists. But the Church know∣eth Satans cogitations, and therefore by the Scripture and reason, warranteth andteacheth* 1.52 all her children to doe reverence whensoever Iesus is named, because Catholickes* 1.53 doe not honour these things, nor count them holy for their matter, colour, sound and syllables, but for the respect and relation they have to our Savi∣our; bringing us to the remembrance and apprehension of Christ, by sight, hearing, and use of the same signes, else why make we not reverence at the name of Iesus the sonne of Sirach, as well as at Iesus Christ. And it is a pittifull case to see these prophane subdeties of he∣retiques to take place in religion, which were ridicu∣lous in all other trade of life. When wee heare our Prince or Soveraigne named, we may without these scruples doe obeysance. But towards Christ it must be superstitious. And here it is much to be noted, that the Protestants pulling downe the* 1.54 Image of Christ out of all Churches, and the signe of the Crosse from mens foreheads, and taking away the honour and reve∣rence of the name of Iesus, doe make roome for Anti∣christs Image, and marke, and name. Thus the Rhe∣mists, whose steps and genius the moderne Protestant advocates and Patrons of bowing at the name of Iesus,

doe follow to an haires breadth; though Dr. Fulke, in his Answere to the Rhemish Testament, Notes, on Phil. 2, secti•• 2 and on Apoc: 13, sect; 7. Dr. Whitaker in his Answer to William Reinolds the Rhemist: Cantabrig•• 1590, p: 398, 399. Mr. Cartwright in his Answer to the Rhemish Testament* 1.55 Notes on Phil: 2, sect: 2. Dr. Willet in his Synopsis Papismi, Century 2, Error: 51, Dr. Aytie in his Lectures on Phil: 2. 9, 1••. And above all other, that Reverend Father of our Church, Gervase Babington, Bishop of Worcester, a professed enemy to this Popish Ceremony, In his Exposition of the Catho like Faith; in his Workes in Folio, London, 1622, part 2, page 195, 196, 197 professedly condemne this Do∣ctrine, this Ceremony of theirs, as a grosse ridiculous Popish Errour: which is no wayes grounded on Phil: 2, verse 9, 10. as all these: together with Pareus,* 1.56 Com∣mentarius in cap: 14, ad Romanos, vers. 11. Col: 1475, 1476, 1477. Ioannes Brentius in his* 1.57 Explicatio in E∣pist Pauli ad Phillip: c: 2, v: 9, 10. Ioannes Piscator, * 1.58 Scholia in cap: 2, ad Philip: v: 9: 10: pag: 1166. and Obser: 6. ex vers: 10, p: 1162. to omit all others formerly quoted, doe largely prove.

Since these, I finde some private Popish. Authours, (especially the Iesuites, who deriving the stile of their Order from the name of Iesus, doe most stickle for this bowing at the name of Iesus;) who have* 1.59 written in de∣fence and patronage of this Popish Ceremony: As namely one Alphonsus Salmeron a famous Iesuite: who in his Workes at large: Tom: 1, Prolegomenon. 24. De Dignit. et Majest. Evang: p. 387, 388, writes thus. That cer∣taine Popes of Rome, (and among the rest,* 1.60 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 Ie∣sus) have taught, that men are to bow their heads or knees at the naming of Iesus to represent the great hu∣miliation and ex••••inition of Christ: and that a cer∣taine

Monke was cuffed by the* 1.61 Divell for omitting this bowing, &c. And Operum Tom: 3, Tract. 37. Vc∣catum 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* 1.62 where ever it is written, painted, or ingra∣ven, is worthy divine worship; not for the bare word, writing, or picture it selfe, but for the signification of it: as* 1.63 the Crosse and Image of Christ are deserved∣ly 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* 1.64 Stenge∣lius 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* 1.65 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 Circum∣cision, 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 exalt••d him, and given him a name a∣bove every name: that in the name of Iesus every knee

should 〈◊〉〈◊〉, &c. Therefore this most honourable name is given, because he merited it.* 1.66 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 cong••••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* 1.67 in this name every knee should ••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 ho∣ly Ghost) doe not worship this name, as oft as they re∣fuse to bow and worship; as oft as they decide others who worship and bow the knee unto it;* 1.68 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 d••e acceptable service to the Di∣vell, * 1.69 who hath in an especiall manner taught them this, and by them doth 〈◊〉〈◊〉 this impiety unto o∣thers. This 〈◊〉〈◊〉 much more to this purpose doth this Be∣nedictine Fr••er, Stengeli••s, write: which I thought good in part to transcribe, because its verbati•••• the same with Mr. Widdowes, and other late Protestants wri∣tings, and* 1.70 Sermons to this purpose; betweene whom and these, there is now no difference at all in this point of ••••••ing 〈◊〉〈◊〉 the ••••••ing of Iesus, for ought that I can finde; and so they are both accorded.

Finally, ••••••sseby* 1.71 Richardus Hampole his Booke De 〈◊〉〈◊〉 nominis Iesu with ••••••dry other Popish

Authours, who have written largely of this subject, and found out many* 1.72 absurd, ridiculous, cabalisticall con∣ceits 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,a 1.73 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 particu∣lar 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 terri∣ble to evill spirits, mercifully grant, that all those who devoutlyb 1.74 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 ob∣taine the joy of endlesse exultation and blisse in heaven, by the same our Lord Iesus Christ thy Sonne. The be∣nefit of which Masse-prayer, our moderne Advocates for bowing at the name of Iesus, with all their zealous Pro∣selites, 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 lear∣ned Heraulds can derive its Parentage higher, (as* 1.75 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 theirc 1.76 alled∣ged 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 Antichristiā Church of Rome, with whose Popish Ceremonies, Reliques, Altars, Images, Crucifixes, Genuflections, Bowings and such like idolatrous,d 1.77 superstitious, ridiculous Rites, which get ground apace upon us; the reformed Church of England, with all her faithfull Bishops, Ministers, Members, (especially since the prodigious, unparalleld hellish Powder-plot) should stand at everlasting defi∣ance; for fearee 1.78 God give us over to strong delusi∣ons to beleeve her impious lies to our damnation; and then showre downe his long-threatned judgements on us, (of which the late revived Plague, and feared Famine, should now in time admonish us) to our eternall ruine. What therefore Tertullian writes of Stage-playes, (which had the very Divell himselfe for their originall Au∣thour, as he, with* 1.79 others largely proves, which should cause all Christians, who in their very baptisme have renounced the Divell and all his workes, &c. for ever to abandon them:)f 1.80 Facit ad originis maculam, ne bonum existimes quod initium à malo accepit: the same shall be my conclusion in the point in question; Bow∣ing at the name of Iesus, had its originall, growth and progresse from the Antichristian Popes and Church of Rome, who propagated it by their Indulgences,g 1.81 to justifie their idolatrous bowing to Images, Crucifixes, Hosts and Altars, as I have fully manifested in the pre∣mises: therefore proceeding from such a putr••d foun∣taine, such an impure Parentage, no pious Protestant, I dare say, can repute it good, much lesse praise-worthy. h 1.82 Oderis itaque Christiane, cujus auctores non po∣teris non odisse.

FINIS.

Notes

• * 1.1

  Anno Dom: 103
• * 1.2

  Anno 1160.
• a 1.3

  Bibl: Patr: Colon: Agrip: 1618, Tom: 12 pars 2, p: 88 1, D
• b 1.4

  Which may bee either in∣tended to wor∣ship and pray to her, or else to bow at the recitall of her name:
• * 1.5

  Anno 1220.
• b 1.6

  Bib. Patrum Tom. 13, 〈◊〉〈◊〉 •• C. 〈◊〉〈◊〉
• * 1.7

  To Iesus Christ, not to Iesus onely.
• * 1.8

  Anno 1230.
• * 1.9

  Bibliotheca Pattum Tom. 13. p 351. B.
• * 1.10

  Not Iesus only
• * 1.11

  Bibliotheca Patrum Tom. 13. p. 452. H.
• * 1.12

  Anno 1240.
• * 1.13

  Anno 1273.
• d 1.14

  See Sexti Decretalia lib. 3. tit. 23. c. 2. fol 187. Cent. Magd. Basiliae 1574. Cent. 13. Col. 919, 934, 935. Greg. 10. Decretalium l. 6•• De Immuni∣tate Ecclesiae, cap. Decet. Ca∣rolus Stengeli∣us De ••5, No∣mine Iesu cap. 23, p. 123.
• * 1.15

  Phil•• 2.
• e 1.16

  See Ca••olu•• Stengelius De ss. Nomine Ie∣su, c: 23, & Sal∣meron, Ope∣rum tom: 3, tract: 37, p: 335 &c: who can raise this Cere∣mony from no higherpede∣gree.
• f 1.17

  Ioannes 22, ducentos dies verae indul∣gentiae omni∣bus qui ad no∣mē Iesu genua flecterent, vel caput inclina∣rent, vel tun∣derent pectus, largitus est: Salmeron O∣perum, tom: 3, tract: 37, p: 335
• g 1.18

  See Marty. riologium Ro∣manum; & Op meeri Chrono∣g•• p: 414.
• h 1.19

  Carolus Stengelius De ss: Nomine Ie∣su cap: 29, p: 157, 159.
• i 1.20

  Carolus Stengelius ibid p: 159, 160, 161 Molanus De Picturis & I∣mag: cap: 56; Antoninuspars 3, historiae tit. 24, cap. 5; Sal∣meron Ope••ū tom. 3. tract, 37, p. 335.
• * 1.21

  So writes Salmeron.
• k 1.22

  Molanus De Pictur. et Imag. c. 56.
• l 1.23

  Pars 3. Hist. Tit: 24, c: 5: see S tengelius p. 162.
• m 1.24

  Qua K, see Stengelius; p: 162; & Dr•• Fulkes Notes on the Rhe∣mish Testa∣ment, On A•• poc: 13, sect: 7, 8, 9.
• * 1.25

  Anno 1431
• n 1.26

  Surius Con∣cil: Tom: 4, p: 61, 2.
• * 1.27

  Anno 1524
• * 1.28

  Surius Con∣cil tom. 4. p. 740, 741.
• * 1.29

  Phil 2.
• * 1.30

  Surius ibid. p, 731.
• * 1.31

  Phil. 2.
• * 1.32

  Anno 1548.
• * 1.33

  Surius Concil. tom. 4. p. 810.
• * 1.34

  Both names are here ex∣pressed.
• * 1.35

  Phil. 2.
• * 1.36

  Nota.
• * 1.37

  Anno 1549.
• * 1.38

  Surius to••••. 4. p. 869.
• * 1.39

  Not Anno 813. as some mistake it.
• * 1.40

  Nota.
• * 1.41

  Iesus and Christ are here both united.
• * 1.42

  Anno 1583.
• * 1.43

  Decreta Ec∣clesiae Galli∣canae lib. 1. tit. 2, cap. 22; p. 21.
• * 1.44

  1. Cor. 11, 5, to 16.
• a 1.45

  1 Cor. 11, 5 to 16. 1 Tim. 2, 9, 10. 〈◊〉〈◊〉: 3, 3, 4. Synodus Turon: 1••83, & Concil. ••i∣tur: 1584, apud ••ochel. Decr. Ecclesiae Gal. l. 6. Tit 9, c•• 11, 12: See my Vn••lovelinesse of Love lockes p. 12, to 23, 30, 31, 32, & 43, to 51.
• * 1.46

  See Gen. 51 43. Matth: 27, 29, Rom: 11, 4. bow the knee, not knees.
• b 1.47

  Bochellus Decr Eccl. Gal. l: 1, Tit: 7, c: 28 p: 86.
• * 1.48

  Anno 1584
• * 1.49

  See Iesus his Psalter, in which the name Iesus is called upon 450 times, 30 times together in a place: which requires 30 severall Ge∣nuflections. see Bp. Babing∣tons Expositi∣on of the Ca∣tholike faith, page 19••.
• * 1.50

  See Dr. Fu••k & Mr. Cart. wrights An∣swer to the Rhemish Te∣stament: ••b.
• * 1.51

  His Crosse & name; &c. are here cou∣pled together.
• * 1.52

  Nota.
• * 1.53

  What diffe∣rence then can any Protestant bower at the name of Iesus make between his bowing & the Papists; which Prote∣stants for∣merly con∣demned, & yet many of them now contend for.
• * 1.54

  Which some Protestants, in name at-least, begin now to set up again, to please the Rhe∣mists & Pa∣pists.
• * 1.55

  Where hee pithily disputes this point, as also in his first Reply to Bp. Whitguifts Answer p. 163 & in his 2. Re∣ply p. 215.
• * 1.56

  Heidelber∣giae 1613.
• * 1.57

  Francosurti 1548, fol. 54, to 58.
• * 1.58

  Herbornae 1616.
• * 1.59

  As I heare of some Prote∣stants who are now writing for this Cere∣mony too, as hote as any Ie∣suites.
• * 1.60

  Oper••̄ Tom. 3. Tract. 37, p. 335.
• * 1.61

  It seemes the Divel is better pleased with this bowing, than Christ.
• * 1.62

  Let our Bo∣wers at the name of Iesus note this well, and answer it as they can.
• * 1.63

  You see how the Papists ranke these three together; the adoration of the Crosse, the Image, & the name of Iesus.
• * 1.64

  Printed Au∣gustae Vindeli∣corum 1613, where there is much written of this name to little purpose.
• * 1.65

  This is Bp•• Andrewes his Reason too; see his Sermons, p. 475, 476, 477.
• * 1.66

  This is Mr. Widdowes his reason: see his Confutation, p. 6. &. 30 to 32, & 81, 82.
• * 1.67

  In nomine, not, adnomen, which signifi∣eth to, not at the name; so that those who bow 〈◊〉〈◊〉 Iesu, 〈◊〉〈◊〉 to it, not 〈◊〉〈◊〉, and so are 〈◊〉〈◊〉.
• * 1.68

  So writes Mr. Widdowes too; page 6, 14 15, 16, 17, 25, 26, 74, 86, 87, 88, 90.
• * 1.69

  Yet Salmeron informed us before, that the Diveleassed a Monke for omitting it and therefore he is ra∣ther the Au∣thour, than the hinderer of this bowing.
• * 1.70

  See Bp. An∣drews Sermons in Folio. p. 475 476, 477, Mr. Adams his Ser∣mons, p. 1203. Dr. Wrens Ser∣mon, Febr. 12 26 27. p. 26, 28.
• * 1.71

  〈…〉〈…〉
• * 1.72

  See Luca•• Tudensis Ad. vers. Albigens. Errores l. 2, c. 10. Iunocen∣tius 3. in Cir∣cumcisione Do∣mini, Sermo 1. Operum Tom. 1, p. 93, 94, 95. Carolus Sten∣gelius de ss. Nomine Iesu: cap: ••, & 30: See Bp. Babing∣ton Exposit of the Catholicke faith, p. 196, 197. Erasmus Paraph. on Phil. 2•• & o∣thers accor∣dingly.
• a 1.73

  See the Masse booke, Iesus his Psal∣ter•• & Carolus Stengelius, De ss. Nomine Iesu cap. 23, p: 127 accordingly.
• b 1.74

  Viz by bo∣wing unto it, when it is pro∣nounced, as Stengelius un∣derstands it.
• * 1.75

  Bp. Andrews & Mr. Wid∣dowes, who quote some Fathers for it: whereas Bp. Whitguist, and Zanchius write only, That it was an ancient custome and practise in the Church, but quote no Authorities to prove it, because in truth there are none extant.
• c 1.76

  See here p. 7, 8, 31, 32.
• d 1.77

  Sic nata Romana super∣stitio, quorum ritus si percen∣seas, ridenda quam multa, multa etiam miseranda funt. Minucius Felix, Octav. p. 76.
• e 1.78

  2 Thess: 2, 10, 11, 12
• * 1.79

  Cyprian, De spectac. lib Sal∣vian De Guber. Dei l. 6.
• f 1.80

  De specta∣culis lib. c, 8.
• g 1.81

  See the Councell of Seine, the Rhe∣mists, Salme∣ron, Stengelius & Fulkqua su∣pra.
• h 1.82

  Tertullian. De Spectac. 〈◊〉〈◊〉