all Your Loyal and Loving Subjects though of different Perswasions may have still cause to proclaim to all the world with publick Ioy and Triumph after so many late tragical Revolutions of publick Governours and Governments in order to their just desired Civil and Christian Liberties this assertion of the Poet Fallitur Egregio quisquis Sub Principe credit Servitium Nunquam Libertas gratior extat Quam sub Rege pio Now the God and Father of all Mercy whose tender Mercies are over all his works and hath commanded all his Children especially Christian Kings who sit on his Royal Throne to be mercifull as he their Heavenly Father is mercifull abundantly showre down all Temporal and Spiritual Mercies Blessings Graces on Your Majesties Royal Person Consort Family Posterity Government Kingdoms and after a long most Glorious and Gracious Reign on Earth translate You in peace triumph to his Heavenly Kingdom and there Crown You with an Eternal Crown and weight of Glory Which is and shall be the daily Prayer of Your Majesties most Loyaâ— Subject and humble Servant William Prynne Lincolnes-Inne May 1. 1662. To the Unprejudiced Readers SElf-Vindication against ignorant Calumniators Self-preservatien against potent Prosecutors seasonable Satisfaction to pâ—ivate Friends and open Enemies publick Instruction to all sorts of Persons Christian Compassion to tender Consciences and Evangelical Moderation in the free use of corporal gestures which God the Father and Christ his only Sonne have left indifâ—erent to all Christians in their own divine worship prescâ—ibed by reserved to themselves alone were the orginal grounds of compiling these Three sâ—rious and sober Inquiries in the years 1630 1631. and his Majesties most gracious Indulgences to tender Consciences promised in his Royal Declarations from Breda before and punctually performed in his Declaration to All his loving Subjects of his Kingdom of ENGLAND and Dominion of WALES concerning Ecclesiastical Affairs after His miraculouâ— and most Gloriouâ— Restauration to his Royal Throne especially in relation to Bowing at the Name of IESVS and KNEELING in the Act of Receiving the Lords Supper which some have publickly violated by denying the Lords Supper to those who kneeled not though Members of the Commons House engaged me in point of Conscience Duty Honour Iustice in regard of my interest and transactions in that happy un-opposed Deliverance of our King and Kingdoms from worse than Aegyptian bondagâ— the only cause of their present Publication The over-rigid enforcing and sad vexations prosecution of sundry consciencious godly Ministers and People in our Episcopal Visitations Consistories High Commissions and Suspentions of them from their Ministry and Lords Supper heretofore for not conforming to these and other Ceremonies Innovations out of real scruples of Conscience grounded as they humbly apprehended upon Scripture reason the examples of Christ himself his Apostles and the Primitive Churcheâ— as they were the true original occasions of our late unhappy Schismes Troublâ—s Confusions Tragedies Wars and Desolations out of which we are so lately rescued like ` brands out of the fire by the omnipotent miraculous hand of God alone So the over-violent re-inforâ—ing of them on mens Consciences by severe Laws and new Injunctions against his Majesties most indulgent Declarations in the judgement of many moderate sober Well-wishers to our Churches Kingdoms Peace Vnity Prosperity may prove very dangerous especially in this juncture of timâ— when the universal decay of all sorts of Trade the dearth of Corn multiplicity variety of publick Taxes have much afflicted the whole Body of the Nation and the discontents of several Sects Interests have administred jâ—st fears of new Distempers at home and Emnityes if not Enemies from abroad Upon which consideration I apprehended the best service I could now perform to his Majesty our Church and State was to present this Moderate Seasonablâ— Apology to the view of all our Civil and Ecclesiastical Governours conteining the true Reasons Grounds of Non-conformity to these two Ceremonies by such sober Ministers and Members of our Churcâ— who not out of Scisme humour discontent but a sincere desire with the Apostle St. Paul to have and exercise a Conscience alwayes void of offence towards God and towards men to hold the myâ—â—â—ry of Faith in and to serve God with a pure consciencâ— either cannot or dare not in point of judgement or conscience submit unto them Which if duly pondered by the Greatest Zealotsâ—or â—or them will I trust through Gods blessing so far prevail upon their Spirits as to see just reason if not totally to Disuse thâ—m in their own practise yet at least not to enforce them so far upon their native Christian Brethren as to drive them from instead of continuing them in our Churches bâ—some I shall therefore most humbly and heartily beseech all Civil Christian Magistrates whose Power is principally confined by God to be terrors to evil Workers and Miâ—isters of God to punish evil doers which disobey his Laws not to restrain or punish their Subjects â—or following Christs or his Apostles examples in the use of mere indifferent Gestures in Gods worship and to enjoyn only things necessary as well as decent not merely indifferent in themselves left frâ—e and arbitrary by God and Jesus Christ himself to all his People together with all the Reverend Bishops and Clergie of our Church seriously to ponder and pursue this sacred solid true Christian advice of the antient famous Bishop and Martyr St. Cyprian in his most excellent Epistle to Caecilius in relation to the manner of celebrating the Lords Supper and imitating Christs own example therein without any Humane inventions or new Ceremonies super-added thereunto which the Bishops and Church of Rome with other Churches Prelates have over-much forgotten transgressed to the prejudice of Christianity worthy to be perpetually ingraven in their very Souls In Sacrificio quod Christus obtulit non nisi Christus sequendus est Et quod Christus solus debeat audiri Pater etiam de coelo testatur dicens Hic est Filius meus dilectissimus in quo benè sensi ipsum audite Quare si solus Christus audiendus esâ— non debemus attendere quid alius ante nos faciendum putaverit sed quid qui ante omnes est Christus prior fecerit Neque enim Hominis nor yet Ecclesiae consuetudinem sequi oportet sed Dei veritatem c. as he there excellently proves at large concluding Quod fâ— non minima de mandatis dominicis licet solvere quanto magis tam magna tam ad ipsum Dominicae passionis nostrae redemptionis Sacramentum pertinentia fâ—s non est infringere â—ut in aliud quam quod diviniâ—us institutum sit Humana traditione mutare Nam â—i Iesus Christus Dominus obtâ—liâ— hoc fieri in sui commâ—morationem pâ—aecepit Uâ—ique ille Sacerdos vice Christi vere fâ—ngitur qui Id quod Christus â—â—cit imitatur
humor singularity or discontent as is usually suggested but from such solid grounds of Scripture Reason and such Authorities Antiquities as have fully convinced their Judgements satisfied or scrupled their tender Consciences that they cannot in faith or conscience submit to practise them at least upon such unsatisfactory Pretences of Scripture Reason Antiquity or apparent Mistakes as have hitherto been alleadged for their use by those who have most enforced them And that as there were just Grounds in point of Royal Justice Piety Clemenâ—y Christian compassion State Policy and Prudence for Your Sacred Majesty at first to grant thâ—se Indulgences to tender Consciences to prevent all future Scismes preserve Your Kingdoms Churches publick Peace and Christian Amity Unity Communion among Your Protestant Subjects So there are the like reasons for Your Majesty to continue if not perpetuate them without enforcing them against their Consciences so far as either totally to debarre them the Lords Supper or drive them from the publick Ordinances or inevitably to subject them to Ecclesiastical censures to their great vexation For which end I shall most humbly crave leave to present these ensuing Particulars to Your Majesties Royal and others Christian consideration 1. That God only wise the sole Author Prescriber Owner of his own Divine worship and Sacraments hath left all Corâ—oral gestures relating thereunto free arbitrary and indifferent to all Christians Nâ—tions Churches Ages not particularly or precisely commanding in the Old or New Testament either the gestures of Kneeling Sitting Standing Bowing or Prostration in Publick or Private Prayer Thanksgiving Fasts hearing or reading his Word receiving Sacraments or any other parâ— of Divine worship though he hath absolutely commanded thâ—se Duties themselves The reason is apparent because these Gestures are in themselves things merely indifferent and one Gesture may be more decent expedient to â—tir up affection devotion reverence attention upon several emâ—rgent occasions in relation to the same or different persons duties times than another and many men by reason of age sickness infirmities temper of body custome of Countries Nations which vary from each other inconveniency of Place crowds of People or the like may be disabled to use one Gesture with so much devotion or conveniency as they can use another For which Reasons in numerouâ— Congregations no absolute Uniformity in these Gestures can possibly be expected nor rationally injoyned by any humane Powers since God himself the Supreme Legislator upon these grounds hath left them free and arbitrary to his People as all Divines acknowledge whence the Church Saints Apostles Children of God in all Ages both under the Law and Gospel as Scripture Presidents demonstrate have by Gods approbatioâ— sometimes prayed and worshipped God standingâ— otherwhiles sitting other times bowing and falling down prostrate on their faces sometimes lying on their beds couches and othertimes kneeling on their knees God alwayes accepting their Prayers worship in every of these Postures when their Hearts and Spirits which he principally regards requires in his worship were upright sincere and their Duties performed with that Faith Fervency Holyness and chearfull Obedience which he commands 2 ly That the Primitive Saints Christians Church and all other Churches since â—ave freely used tollerated varieties of Gestures Postures Ceremonies in all parts of Divine worship and have free liberty to alter change or abolish Ceremonies at their pleasure as all Ecclesiastical Histories especially Centuriae Magdeburgenses 2 to 14. cap. 6. De Ritibus Ceremoniis at large demonstrate and the Câ—urch of England resolves in her 20. Aâ—ticle of Religion and the Preface to the Books of Common Prayer why some Ceremonies are abolished 3 ly That the principle end of Gods instituting Kings Magistrates and Chief Authority Trust by him reposed in them is To bâ— Gods subordinate Ministers to protect encourage commend all their Subjects who do well obeying the Lawes and will of God according to his Word and to punish none but evil Doers and Transgressors of his Lawes in relation to his Worship not to punish their Christian Subjects who obey Gods Laws resort constantly to his publick Ordinances Worship Sacraments only â—or not using such and such Gestures Ceremonies Vâ—stures which himself hath left free and indifferent to all Christians or to fine imprison excommunicate or debar them totally from the Lords Supper only for using the self-same Gestures Ceremonies as Christ himself his Apostles and the Primitive Christians used for which there is no President in Scripture nor in the Laws of any antient Christian Emperors to the best of my remembrance 4 ly That though Christian Kings and Church-Governours have Authority to prescribe and enjoyn things absolutely necessary and expedient warranted by the Word in and about Gods publick worship and to advise and perswade the use of Things decent expedient though not simply necessary Yet it is the Opinion of many judicious Divines that they cannot impose or enforce the use of Ceremonies Gestures merely expedient oâ—â—â—â—â—ent not absolutâ—ly necessary on the Consciences of their Christian Subjects under Civil or Ecclesâ—astical penalties at lâ—astwise that it is not expedient or convenient for them to exercise such a Power because Christ himself the King of Kings his Apostles the most Religious Kings of Gods appointment never exercised or claimed any such Iurisdiction but left all Christians free actually to use or not use them at their pleasure as in the cases of Marriage Virginity and single life of eating or abstaining from certain Meats observing certain times and dayes to God of mens praying and prophesying in the Church with their heads covered wearing long Effeminate hair and womens sitting in the Congregation with their heads unvailed and Brayding or Frizling their hair which most conceive to be absolutely prohibited not simply advised as well as their speaking in the Church yet not now prohibited by any Ecclesiastical penall Laws or Censures of our Church though more scandalous lesse arbitrary and indifferent than sitting at the Sacrament kneeling or standing in Prayer bowing or any other Rites or Ceremonies now scrupled or omitted by Tender Consciences 5 ly That the Unity which God himself requires in his Church and Publick worship amongst his People and Children is not an Vniversal Vniformity in external gestures Ceremonies wherein the Scripture is totally silent but a Unity in the Faith and substance of his worship a meeting together with one accord and with one consent in one place to pray praise and worship God with one heart mind soul spirit according â—o his word â—ot with one kind of vesture gesture or posture of their bodies and to keep the Unity of the Spirit in the Bond of Peace like Christian Brethren not forsaking or separating from Gods Publick Ordinances by Law established on the one hand nor casâ—ing brethren out of the Church Diotrephes like for not conforming in gestures
of the Lord and Christ comming to Judgement the comming of the Lord and He with referrence to this day the Lord So himself expresly saith that Good and Bad shall then joyntly confesse him to be call him Lord witnesse Mat. 7.21 22. 15.11 Not every one that saith unto me Lord Lord shall enter into the kingdom of heaven c. Many will say to me in that day to wit the day of Judgement Lord have we not prophesied in thy Name c. But most full and expresse is that of Mat. 25.35 to 45. When the Son of man shall come in his glory and all his Holy Angels with him then shall he sit upon the Throne of his glory and before him shall be gathered all Nations and he shall seperate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his right hand and the Goats on his lest Then shall the King say unto them on his right hand Come ye blessed of my Father c. Then shall the righteous answer him saying LORD when saw we thee an hungred and fed thee c. Here we have all the Sheep that is all righteous men at the day of Judgement joyntlâ— calling Christ LORD whiles they stand before his Tribunal receiving a sentence of absolution and a Heavenly Kingdom Then shall he say to them also on the left hand Depart from me ye cursed into everlasting fire c. Then shall they also say unto him LORD when saw wee thee an hungred c. Here wee have all the Goats that iâ— all wicked men whosoever at the day of Judgement joyntly calling Christ LORD to the glory of God the Father Therefore this name LORD being unquestionably the name above every name which every tongue shall then joyntly confess must be the name above every name in which every knee must bow as these scriptures pâ—ove pasâ— all contradiction To clear this up yet more fully by other Texts consider that memorable place of Iude 14 15. And Enoch also the seventh from Adam prophecyeth of these saying Behold the Lord cometh with ten thousand of his Saints to execute Iudgement upon all in the general day of Judgement and to convince all that are ungodly among them of their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Then compare it with Psal. 96. 98. which thus prophecy of Christs Kingdome and comming to judge the world under this very Title of LORD repeated no lesse thâ—n 16. times O sing unto the LORD a new Song sing unto the LORD all the earth Sing unto the LORD c. For the LORD is great and greatly to be feared he is to be feared above all Gods Fâ—r all the Gods of the Nations are idols but the LORD madâ— the heavens Honour and Majesty are before him strength and beauty are in his Sanctuary Give unto the LORD O ye kinreds of the people give unto the LORD glory and strength Give unto the LORD the glory due unto his name c. O worship the LORD in the beauty of holinesse fear before him all the earth Say among the Heathen that the LORD reigneth he shall judge the people righteously c. Make a joyfull noise before the LORD the King Let the heavens rejoyce c. before the LORD for â—e cometh to Iudge the Earth he shall judge the world with righteousnesse and the people with his truth So Psal. 7 8. The LORD shall judge the people judge me O LORD according to my righteousnesâ— Psal 110.1.6 The LORD said unto my LORD sit thou at my right hand untill I make thine enemies thy footstool c. The LORD at thy right hand shall strike through Kings in the day of his wrath he shall judge among the Heathen Psal. 135.13 14. Thy name O LORD endureth for ever thy memorial O LORD to all Generations for the LORD will judge his people Isay 3.13.14 The LORD will stand up to Iudge the people the LORD will enter into judgement with the antients of his people Peruse Ioel 3.13 to 18. Mich. 4.2 to 8. where Châ—ist in relation to judging all Nations and People is frequently stiled LORD by way of prophecy before his incarnation or resurrection and compare thâ—se Scriptures with others in the New Testament after his resurrection as 2 Tim. 4.1 I charge thee before God and the LORD Iesus Christ who shall judge the quick and the dead at his appearing and his kingdome 2 Thess. 1.7 8 9 10. When the LORD Iesus shall be râ—vealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and â—bey not the Gospel of our LORD Iesus Christ who shall be punished with everlasting destrucâ—ion from the presence oâ— the LORD and from the glory of his power when he shall come to be glorified in his Saints c. Rev. 4.8.11 Holy holy holy LORD God almighty which was and is and is to come to wit to Judgement Thou art worthy O LORD to receive glory honour and power for thou hast created all things and for thy pleasure they were and are created Rev. 19.1 2. Salvation and honour and power be unto the LORD our God for true and righteous are his judgmeâ—ts 1 Tâ—ess 4.15 c. We who are alive remain unto the coming of the LORD shall not prevent them which are aslâ—ep For the LORD himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall bee caught up together with them in the clouds to meet the LORD in the air and so shall we ever be with the LORD 2 Thess. 2.1 Now we beseech you brethren by the coming of the LORD Iesusâ— Câ—rist and by our gaâ—hering together unto him Jam. 5.7 8 9. Be patient therefore Brethren unto the coming of the LORD c. For the coming of the LORD draweth nigh Behold the Iudge standeth before the door Heb. 10.30 Vengeance belongeth unto me I will recompence it saith the LORD the LORD shall judge his people Act. 17.31 He hath appointed a day in the which he will judge the world in righteousnesse by that man the LORD fore-mentioned whom he hath ordained whereof he hath given assurance in that he hath râ—ised him from the dead All these united to the preceding texts and 1 Cor. 8 6. But to us there is but ONE LORD Iesus Christ by whom are all things and we by him will abundantly evidence that name of Christ above every name in which every knee shall bow and which every tongue shall confesse in the day of Judgement at Christs second coming to be this Name LORD or his Divine Soveraign Power and Dominion not his name Iesus True it is that some Interpreters especially those Fathers who writ against the Arrians assert that
the name above every name in this text is the name of GOD interpreting he gave him a name above every name in this manner He made and manifested him by his Resurrecâ—ion to be God as well as man But thiâ— though a real truth in it self yet in the strict literal sence as I take it cannot be the name because Christ was God from all Eternity and both God and man from his womb not resurrection and his Human nature cannot be properly callâ—d God nor honouâ—ed with that name but as conjoyned with his Divine in one person Now the name which this text speaks of was a name principally given to him in respect of his Humane nature which alone was humbled and highly exalted not his Divine it being uncapable of Humiliation or Exaltation and that not from Eternity but from the time of his Resurrection as the words wherefore God hath highly â—xalted him given him a name above every name c import God therefore cannot properly be this name but rather Lord which suits with both hiâ— natureâ— he being supreme Lord and Judge of all both as he is God and man and made so especially from the time of his Resurrection and Ascention into Heaven and his Session at his Fathers â—wn right hand untill his Enemies be made his Foot-stool as the fore-cited and subsequent Scriptures evidence Other Fathers and Expositors interpret this name to be his name of the natural begotten Son of God a name above all names given to Men or Angels Heb. 1.4 5. Now Christ being mightily declared to be the Son of God by hiâ— Resurrection from the dead Rom. 1.4 and this name being more excellent then any of Men or Angels Some probably from thence inferre the Son of God to be this name he being so in regard of both natures But this though a truth cannot so properly as some conceive be the name here intended it being given to Christ from all Eternity Iohn 1.12 compared with Heb 1.4 5 10. And likewise declaratively given to him at his Baptism when there came a voice from Heaven saying This is my beloved Son in whom I am well pleased Mat. 3 17. not after his Resurrection as the name this text doth speak of was This name then is rather Lord oâ— that Soveraign Lordship Dominion Kingdom which the Son of God in râ—spect of his Humanâ— nature obtained by his Resurrection and the advancing of it to sit down on the right hand of the Majestie on high as supreme Lord and heir of all things Heb. 1.2 3 8 13. Col. 1.15 16 17 18. Som 5 or 6 Antients only there are of many hundreds who directly not secondarily or by way of allusion only as others do make the name Iesus the name above every name in this text their reason is because the words are that In the name of Iesus every knee shall bow But this is a sencelesse reason for the words are not that In the individual name Jesus every knee should bow which in truth had been a particular designation of it to have been the name but that In the name OF Iesus as all translate it every knee should bow which words OF Iesus are a designation only of his Person not of this his name Now Jesus hath many names in Scripture as Emanuell Son of God Christ Messias Lord Lamb of God King of Kings Lord of Lords Mediator Head of the Church Saviour God and the like every one of which is the name of Iesus representing the person of Jesus to us though they are not the word nor name Iesuâ— so that these words resolve not Jesus to be the name above every name in which every knee should bow but rather sends us to inquire what name of Jesus it is in which all knees must bow Now that the name Jesus cannot be the name intended in this text is undeniable for these thâ—ee reasons First Because this name was given to our Saviour by the Angel before he was conceived in the womb and was imposed on him at his Circumcision by those who Circumcised him whereas the name above every name in this text of the Philippians was given to Christ after his Passion Resurrection and Ascension Phil. 2.9.10 Secondly Because Every knee of things in Heaven Earth and under the Earth must bow in this name intended in this text but this they cannot do in the name Iesus for Iesus is signifieth nothing else but a Saviour and Christ being no Saâ—iour at all to Angels Devils or Damned persons it is not possible that they should bow unto him as to their Iesus or Saviour Now though he be no Jesus nor Saviour to any such as these yet he is their Soveraign Lord and Iudge he being the Lord the Iudge of all Angels Devils and Damned Reprobates as well as of the Elect to whom alone he is a Saviour â— Jesus and they all shall both call him their Lord and submit unto him and his final judgement as their Lord at the last day Seeing therfore every knee of things in Heaven Earth and under the Earth cannot bow to Christ as their Jesus because he is not a Jesus or Saviour to them all but only as to their Lord to whom they must shall and will all individually and joyntly submit he being equally a Lord to all and since every tongue shall confess not that Christ is their Iesus but that Iesus Christ is their Lord to the glory of God the Father the name Iesus cannot the name Lord only must be the name above every name here meant in which every knee shall bow Thirdly Because the name in which every knee must bow must be and is a name above every name as the text witnesseth But this name Jesus is not a name above every name it being the name of his humiliation imâ—osed on his humane Person only at his Circumcision not at his Exaltation after his Passion a name which gives him Dominion over his redeemed people only not over Angels Devils or damned persons to whom he is not a Saviour a name rather of love grace mercy then of Soveraign Dominion and Power Therefore it cannot be the name above every name to which all knees must and shall bow mentioned in this text but his name Lord alone coupled with his Soveraign Divine power and Dominion over All Angels Devils Men and Creatures whatsoever From all which I argue thus If the name above every name in which every knee must bow be not the name Jesus but Lord and the supreme Lordship power and Dominion of Christ over all then there is no ground nor colour in this text for any bowing cringing or cappiâ—g at the naming of Jesus when ever recited in the Church or elsewhere But the name above every name in which every knee must bow mentioned in this text is not the name Jesus but Lord and the supreme Lordship Power and Dominion of Christ over all as I have undenyably
is at an end Indeed if it were a taken-up worship or some humane injunction it might perchance be drawn within the case of the Brazen Serpent But being thus directly set down by God himself in us there may be superstition in it there can be none and if it be in us we are to amend our selves but not to stir the Act which is of Gods own prescribing It was never heard in Divinity that Superstition could ever abolish a duty of the Tâ—xt That we set our selves to drive away Superstition it is well but it is well too that we so drive it away as we drive not all reverent regard and decency away with it also And are we not well toward it We have driven it from our head for we keep on of all hands and from our knees for kneel we may not we use not I am sure Sure heed would be taken that by taking heed we prove not Superstitious we slip not into the other extream before we be aware which of the two extreams Religion worse endureth as more opposite unto it For believe this As it may be superstitioâ—sly used so it may be irreligiously neglected also Look to the Text then and let no man perswade you but that God requireth a reverent carriage even of the body it self and namely this service of the knee and that TO HIS SONS NAME ye shall not displease him by it â—ear not Fear this rather for the knee if it will not bow that it shall be stricken with somewhat that it shall not be able to bow And for the Name that they that will do no HONOUR TO IT when time of need comes shall receive no comfort by it And so I leave this point Thus far this Bishops words whose great â—ame and estimation for learning drew on many other Bishops Deans Prebends Divines Scholars and Laymen to practise and promote this Bowing to or at the Name of Iesus formerly disused for the most part as a duty of the Text or a necessary Worship or decent Cerâ—mony grounded thereon without any due examination of his words Quotations or Reasons which if soberly discussed rather overthrow than ratifie his Conclusions I shall therefore briefly survey them in the general and then descend to discusse some particulars First Be pleased to take notice of the mis-translation of his Text At the name for In the name of Iesus every knee should bow against the Original and all other English Translations extant but that of Geneva which corrupts both the English sense and meaning of the text renders it as incongruous English and Nonsence as to translate these Scriptures Where two or three are gathered together IN my name Receive one such Child IN my Name Whatsoever ye shall ask IN my name many shall come IN my name Believe IN my name c. Into where two or three are gathered together At my â—ame Receive one such At my name Whatsoever ye shall ask At my name Many shall ask At my name Believe hope trust At my name Oâ— sound IN the Faith into â—ound AT the Faith which is neither good English Sense nor Scripture 2ly Observe how he no lesse then ten times or more changeth At his name into Ad nomen To the name of Iesus He would have uâ— bow To the Name To his name to bow c. are Ten times repeated Which as it idolizeth the name Iesus it self by giving divine honor and worship To Iâ— as a duty of this Text so it justifies and makes much for the Iesuites and Romanists bowing to and adoring his name Iesus wherever they behold it written carved painted as well as hear it pronounced Yea in some measure it subverts his pretended new Duty of his Text by this Nonsequitur Every knee should bow To the name of Jesuâ— Ergo all Christians must bow their Knees To this Name Iesus when ever it is pronounced in the Church and they hear the sound thereof in reading of a Chapter Epistle Gospel Collect Prayer Sermon Homily or administration of the Sacrament 3ly Consider his main Scripture cited to prove this bowing At and To this name Iesus to thiâ— Name only not his Name God Lord Christ or any other Name is Psalm 111.9 Holy and Reverend is his Name But is this name Iesus the Holy and Reverend name intended in that Text Nothing lesse For first this Psalm was compiled many hundred years before our Saviours incarnation or his Name Iesus given unto him by the Angel or imposed on him by his direction at his circumcision Mat. 1.21 25. Lu. 1.31 c. 2.21 What name was it then which is so holy and reverend the very Psalm it self resolves in direct terms it was no other but Lord four times repeated in it v. 1 2 10. Praise the Lord I will praise the Lord with my whole heart c. The works of the Lord are great c. The fear of the Lord is the beginning of wisedom there being no other Name else used in the whole Psalm nor in the Psalm next before and after it viz. 110. 112. That this title LORD is this holy and reverend Name is further evident by the 1 Chron 16.7 to 12. Ps. 105 1 2 3 c. In that day David delivered this Psalm to thank the LOâ—D O give thanks unto the Lord call upon his Name Glory ye in his holy Name Let the heart of them râ—joyce that seek the Lord Seek the Lord his strength Seek his face evermore c. Ps. 103.1 2. Blâ—sse the Lord O my Soul and all that is within me blesse his Holy name Blesse the Lord O my Soul c. Here is his Holy name above every Name his Exaltation and Dominion over all Creatuâ—es thus follows v. 19.20 21 The Lord hath prepared his Throne in Heaven and his Kingdom ruleth over all Bless the Lord ye his Angells that excell in strength that do his commandement hearkning to the voyce of his word Here are things in Heaven bowing their Knees to him Bless the Lord all ye his Hosts ye Ministers of his that do his pleasure Blesse the Lord all his Works in all places of his Dominion in heaven earth and under the earth agreeing with Phil. 2.9 10 11. and resolving LORD to be his holy Name above all Names since every tongue should confess that Iesus Christ is Lord in or to the glory of God the Father Adde to this Psalm 142.21 My mouth shall speak the prayse of the Lord and let all Flesh blesse his holy Name for ever and ever Lu. 1.46.49 My Soul doth magnifie the Lord c. For he â—hat is Mighty hath magnified me and holy is his Name Therefore this Name Lord not Iesus is the name that is holy and reverend mentioned in Psalm 111. and the Name above every Name in which every knee should bow intended in the Phiâ—ippians notwithstanding this Bishops and other Doctors fancies to the contrary and the bowing of every kneee
a bowing of subjection of all Creatures to his Soveraignty especially in the day of Judgement as I have already evidenced at large Which I shall further demonstrate by these ensuing Scriptures Rev. 1.5 6 8 18. Jesus Christ the first begoten of the dead the Prince of the Kings of the earth c. to him be glory and dominion for ever and ever Amen I am Alpha and Omega the beginning and ending saith the Lord which is and which was and which is to come the Almightie I am he that liveth and was dead and behold I am alive for evermore Amen and have the keyes of Hell and Death Rev. 3.21 To him that overcommeth will I grant to sit with me in my Throne even as I also overcame and am set down in my Fathers Throne Rev. 6.10 And they cryed with a loud voyce how long O Lord holy and true dost thou not judge and avenge our Blood c. And the Kings of the earth and the Great men and the rich men and the chief Captâ—ins and the mighty men and every bond-man and free-man hid themselves in the denns c. and said to the Mountains fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb. Râ—v 11.15 16 17. And there were great voyces iâ— heaven saying The Kingdoms of the World are become the Kingdoms of the Lord and of his Christ and he shall reign for ever and ever And the 24. Elders which sate before God oâ— their seats fell down on their faces and worshiped God saying We give the thanks Lord God Almightie which art and wast and art to come because thou hast taken unto thee thy great Power aâ—d hast reigned And the Nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy Servants and Prophets and to the Saints and them that fear thy name small and great and shouldest destroy them that destroy the earth Rev. 15.3 4. And they sung the song of Moses and of the Lamb saying Great and marvellous are thy works Lord God Almighy juâ—t and true are thy wayes thou King of Saints c. Who shall not fear thee O â—ord and glorifie thy name for thou onely art holy for all Nations shall come and worship before thee for thy Judgments are made manifest Rev. 16.7 8 9. And I heard the Angel say Thou art righteous O Lord which art and wast and art to come c. And I heard another under the Altar say Even so Lord God Almighty true and righteous are thy judgements Rev. 18.8 c. Shee shall be burnt with fire for strong is the Lord God that judgeth her Rev. 19.1 2 4 c. After those things I heard a great voyce of more people in heaven saying Allelujah salvation â—nd glory and honour and power â—nto the Lord our God for true and righteous are thy judgements for he hath judged the great Whore And the 24. Elders and the 4. Beastâ— fell down and worshipped God that satâ— on the Throne saying Allelujah c. And I heard as it were the voyce of a great multitude and as the Voice of many waters and mighty thundrings saying Allelujah For the Lord God Omnipotent reigneth Let us be glad and rejoyce and give honour to him c. And out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a rod of Iron â—nd he treadeth the winepresse of the wrath of God and he hath on his vesture and on his thigh a name written King of Kings and Lord of Lords c. And I saw the dead small and great stand before GOD and the Books weâ—e opened c. and they were judged every man according to their works And then it will be moâ—t clear That the Names of God Lord Lord of Lords c. not the name Jesus not once mentioned in all these Texts is the name above every name and the bowing subjection of all Angels Men Spirits great and small good and bad before the Throne or Judgement seat of Jesus Christ and his judging of them the bowing of every knee and their confessions of him to be LORD and GOD in the glory of God the Father the very same intended in Phil. 2.9 10 11. Isay 45.23 and Rom. 14 4ly Take notice of these his Hyperbolical expressions which may prove very dangerous if not warily undeâ—stood and qualiâ—ied with some grains of charity and candor Here is super upâ—n super Another super to his Name no lâ—sse then his Peâ—son That above all persons not exceptiâ—g the Persons of God the Father and God the holy Ghost And this aâ—ove all names whatsoever not excepting the Names of God God the Father 〈◊〉 HOLY SPIRIT no more then the other great and gloâ—ious names of Christ Son of God Lord c. whose Persons and Names too are Co-aequal with the Person and Name of Iâ—sus Therefore to be equally adored bowed to and honoured by all Oâ—thodox Christians whereas these his expressions seconded with constant bowingâ— only at and to the Name Person of Jesus not of God the Fâ—ther or God the Holy Ghost imply yea make an inaequality in the very Trinity it self and advance the Peâ—son Name of Jesus the Sonne above the Person Nâ—me of God the Father and Person Name of God the holy Spirit whose Deity the Eunomians Macedonians Samosetanus Photinus and their followers dâ—nyed of old and Biddolph with others amongst us of late as well as the Arrians denyed the Deity of Jesus Christ. 5ly His words That God requires this service of the knee and that to his Sonnes name Jesus Ye shall not displease him by it feâ—r not c. They that will do no honour he meâ—â—s by this bowing at or to it every time it is recited when time of need comes shall have no comfort by it Have mind on him that is named and do his Name the Honoâ—r and spare not are such dangerous bold assertionâ— as never fell from any Protestant Divines mouth or pen before his and that in a Royal Court-Auditory and cannot be justified by any of his Admiâ—ers nor excused as learned Bishop Morton confessed to me when he had well considered them and Archbishop Abbot too from the censure of Name-worship Will-worship nor distinguished from the Papists worshipping of his Name Cross Body in the Eucharist if compared with his former passages 6ly Observe this other collateral passage of his Not to do it at his Name Nay at the holy Mysteries themsâ—lves not to do It. Which may have a harsh construction agreeable to the Doctrin and practise of the Chuâ—ch of Rome Even to bow at kneel to adore the very Body of Christ in the consecrated Host and Elements themselves as the Papists do which he hath left behind him in his Chuâ—ch as the Bishop writes he
those who refuse to do it upon such fancies grounds which either Christ his Apostles the Primitive Church Christians knew not or deemed insufficient to induce them to change fitting into kneeling at the Lords Supper 3ly If the Objectors or other Subjects or persons of inferiour quality were invited to sit down and eat at the Kings Princes Lord Keepers Lord Mayors or any other Great Mans Table at Dinner or Supper it would be reputed a strange singularity folly indecency or contempt not reverence decency or good manners in or for all or any of them out of pretended modesty or unworthinesse to kneel down only before or lye prostrate under their Tables but not to sit down at them and eat together with them when commanded as all antiently and at this day use to do without kneeling or prostration at or under the Table Why should it not then be so in those invited by Christ himself to eat and drink at his sacred Table 4ly Christ Jesus by his death merits and transcendent love hath not only made us Members of his body of his bone and of his flesh one in and with him his own Brethren Friends yea Sons and Children of God his Father but also Heirs and joynt Heirs with Christ of the Kingdom of God yea Kings and Priests unto God his Father and promised To him that overcometh will I grant to sit with me in my Throne even as I also overcame and am set down wiâ—h my Father in his Throne and also appointed unto his Disciples a Kingdom as his Father hath appointed unto him That they may eat and drink at his Table in his Kingdom and sit on Thrones and in Heavenly places together with him not pick up crums under his Table or kneel or lye prostrate at a distance from it All which conâ—idered may satisfie the Objectors at leastwise so far as to disswade them from censuring their fellow Communicants who receive sitting as irreverent proud prophane undâ—vouâ— irrâ—ligious or restraining this their Christian Liberty and posture of sitting in receiving the only thing they contend for leaving them to kneel or use what gesture they deem best for their own particular practise If any yet further object as they do That in the Lords Supper we receive a Pardon of all our sins from God under the Great Seal of Heaven Therefore we ought to receive it kneeling as Malefactors use to receive their Pardons under Seal from the hands of their King kneeling on their knees I answer 1. The Lords Supper is not a Pardon under Seal to all Communicants since the unworthy eat and drink Damnation to themselves therein 1 Cor. 11.27 28 29 30. 2ly It was instituted not as a Pardon Sealed but in remembrance of Christs death and passion for our sins and to shew forth his death till he come Luke 22.19 1 Cor. 11.24 25 26. 3ly It is received only as spirituall meat and drink to feed and nourish our souls unto everlasting life to eat and drink as food not to keep or reserve in a Trunk Pix or Box as men keep their Pardonâ— without eating them I am sure without drinking them when sealed only with hard Wax and Parchment Therefore they rather ought to receive it sitting as a sacred Feast and Supper at which all usually sit not knâ—el not as a Pardon which none ever received in a Patten or Chalice 4ly Though Malefactors receive Charters of Pardon from their Princes own hands now then kneeling yet none use to receive them from their Officers or Ministers hands in that posture in our own or other Kingdoms who ever received a Pardon or Charter thus from the Lord Keeper at a Seal or from the Hanaper Officers Nor is the Lords Supper now received by any from Christâ— or Gods immediate hands but only from their Ministers Therefore we ought not to kneel by their own comparison 5ly The Apostles when they received it from Christs own hands at its first institution who best knew the nature of it did not receive it kneeling but sitting Neither did any afterwards receive it kneeling but sitting from the Apostles and primitive Fathers hands why then should all now receive it from the Priests or Ministers hands only kneeling not sitting since this reason prevailed not with them to give or receive it kneeling 6ly The chief cause of receiving it kneeling in the Church of Rome after Transubstantiation introduced as Dr. Iohn Burgess confesseth that on the steps near the Table was that the Priests might with more ease put it into the Receivers mouthes without spilling who might not take or receive it with their own hands which custom being exploded in our Church all receiving it in their hands and putting it into their own mouths the reason of the introduction and use of Kneeling ceaseth To close up this point I shall seriously request all Protestant Kings Nobles Parliaments and Laymeâ—â— considerately to observe the sad effects and dangerous consequences of allowing any Church Council Convocation of Clergy-men who usually monopoliâ—e both the Title and Power of the CHVRCH though never so stiled in Scripture or the Articles of our Church a power to alter or innovate any Ceremony or Rite used by our Saviour or his Apostles in the Institution and Celebration of the Lords Supper upon pretext of Custom and lawfull Authority in the Church so to do the only Plea for changing sitting into kneeling in the act of its receiving by this one president of the Council of Constance Upon a Petition and Complaint of some Bishops and Church-men in that Council Anno 1414. Of the growth of Heresie and Schism in some parts of the world by administring the Lords Supper to Lay-men in both kinds and likewise after Supper or else not Fasting by some Priests according to Christs own Primitive Institution and the Apostles practise who pertinacioâ—sly affirmed that they ought to do thus against the laudable Custom of the Church reasonably introduced Hereupon this sacred Council as they stile themselves lawfully assâ—mâ—led in the Holy Ghost endeavouring to provide for the safety of the faithfull against this Heresie by the mature deliberation of the Prelates therein assembled and of many Doctors as well of the Divine as Humane Law declared decreed and defined by a special Canon therein ratified Quod licet Châ—isâ—us post Coenam instituerit c. That although Christ instituted after Supper and administred this venerable Sacrament to his Disciples under both species of Bread and Wine Tamen hoc non obstante Yet notwithstanding this the Authority of the sacred Canons preferred before the Canon of the Scriptures the laudable and approved Custom of the Church hath observed and doth observe That this Sacunrament ought not to be celebrated after Supper nor to be received of Christians who are not Fasting unlesse in case of Infirmity or other Necessity granted or admitted by the Law or
the Church And likewise licet in Primitiva Ecclesia c. Although in the Primitive Church this Sacrament was received by the faithfull under both species Tamen c. Yet notwiâ—hstanding to avoid some Perils and Scandals this â—â—stom was introduced afterwards that it should be received by those who consecrated under both specâ—es and by Laymen only under the species of Bread Since it is most firmly believed and in no wise to be doubted That the intire Body and Blood of Christ is truly contained as well under the species of Bread as under the species of Wine Wherefore seeing this custom was rationally introduced and very long observed by the Church and Holy Fathers it is to be reputed for a Law which is not lawfull for any to reject or change at pleasure without Authority of â—he Châ—rch Wherefore to say that it is Sacrilegious or unlawfull to observe this Custom or Law ought to be reputed erroneous pertinaciter asserentes oppositum praemissâ—rum c. and those who peremptorily assert the coâ—trary are to be banished and grievously punished as Hereticks by â—he Diocesans of the places or their Oâ—â—icials or by the Inquisitors of Heretical praviâ—y in Kingdoms and Provinces in which any thing shall peradventure be attempted or presumed against this Decree according to the Canons and lawfull Statutes wholsoâ—ly invented in favour of the Catholick Faith against Hereticks Also this Holy Synod decreeth and declareth upon this matter that processe shall be directed to all the most Reverend Fathers in Chrâ—st Lords Patriaâ—châ— Primates Archbishops Bishopâ— and their Vicars in Spiâ—ituals wherever constituted in which it shall be committed and commanded to them by Authority of this Council under pain of Excommâ—nication that they effectually punish those offending against this Decree who communicate the people under both species of Bread and Wine or that exhort or teach them that it ought to be done And if they return to repentance they may be received to the bosome of the Church wholsome Pennance being injoyned to them according to the measure of the â—ffence But such of them who with obstinate minds shall not care to return to repentance are to be restrained and punished by them by Ecclesiastical censures and the ayde likewise of the Secular Arme is to be invocated for this end if need shall require Here this Popish Council sets up the late Custom Power Canons of the Church 1. To alter the very institution of Christ himself the practise of the Apostles and primitive Church Fathers first in two particular Circumstances or Ceremonies observed by them in the celebration of the Lords Supper to wit 1. In the time of receiving it after Supper 2ly In the manner of receiving it after meat but not fasting And â—rom these 2. Alterations in these Circumstances proceeds in the third place to make justifie decree â— Most sacrilegious alteration in the substance of it in taking away one Part thereof to wit the Cup and Wine from all the Laity at one blow upon this absurd heretical Whymsical Reason and notorious untruth laid down as a most certain undubitable truth That the Body and Blood of Christ are by way of concomitance conteined and received under each species of Bread and Wine 2ly It sets up justifies decrees a direct contrary custome of receiving the Lords Supper 1. only in the moâ—ning 2. only fasting 3. for Priests only in both kinds 4. for all Laymen under the species of Bread alone without the Cup with a most aâ—dacious blasphemous peremptory NON OBSTANTE to Christ himself the Apostles and primitive Churches Practise and Inâ—titution 3ly It prohibites Priests and People too either to imitate their examples or institution for the future or to say preach or affirm they ought to imitate them or so much as to speak against any of those their late Cuâ—tomes and Antichristian Innovations Errors 4ly They excommunicate banish punish all those as HERETICKS and prosecute persecute them with Ecclesiastical censures of all kinds and the power of the secular arm if they once presume in any place by words or deeds to follow the Precept or Preâ—ident of Christ his Apoâ—â—les and the Primitive Church or oppose or submit not to their Innovations Inversions and subversions of them 5ly If the terror of those Ceâ—sures prevail to force conformity to their Innovations in any former Non-conformist whether Priest or â—ayman he must not be received into the bosome of â—he Chuâ—ch without publick penitence and Pennance proportinable to his offence What effusion of Christian blood Martyrdomes Wars Schismes Tumults Controversies this Canon hath procured throughout Châ—istendome ever since the Histories of Bohemia Gâ—rmany France Spain Italy England the Netherlands Mr. Fox his Acts and Monuments with other Martyrologies and will abundantly inform us Our most gracious Lord God Author of this holy Sacrament of love unity so inâ—pire direct our Religious indulgent Soverâ—ign Lord the King his Parliament Council Bishops Ministers with the Spiâ—it of Wisdome Clemency Moderation and Christian compassion towaâ—ds the â—ender scrupuloâ—s consciences of many thousand Ministers and truly loyal dâ—tifull pious Subjectâ— in this particular that the Alteration of receiving the Lords Supper from its primitive antient usual gesture of sitting practised by Christ his Apostles the primitive Church Châ—istians for many hundred years to Kneeling only by late Custome since Transubstantiation and Adoration introduced by the Church of Rome for the premised ends the total abandoning of Sitting and enjoyning the sole use oâ— Kneeling to all Ministers and Communicants whatsoever the suspending pious Ministers from their Ministry Benefices inflicting â—cclesiastical Censures on them as Non-conformists Schismaticks for not Kneeling or delivering the Lords Supper to their People sitting or writing preaching in defence of this Geâ—ture practised heretofore the depâ—iving of those Laymen who refuse to receive Kneeling for the premised Reasons not only of the consecrated Cup as this Popish Council of Constance with the Councils of Basil Seâ—â—io 30. of Trent Sessio 21. c. 1. siâ—ce that did but even of the Bread too which Romisâ— Priests indulge to all Laymen and totally secluding those from the Sacrament who out of conscience refuse to take it Kneeling yea Members of Parliament themselves and passing them by with publick contempt as of late when they were all enjoyned to receive the Lords Supper together and that against the expresse words of his Majesties most gracious Declarations to all his loving Subjects of the Kingdom of England and Dominion of Wales concerning Ecclesiastical Affairs then newly published That none shall be denyed the Sacrament of the Lords Supper though they do not receive it Kneeling in the Act of Receiving Which hath given just caâ—se oâ—â—ear of greater seveâ—ity towards them and others by over-rigid imperiouâ— Prâ—lates Pâ—iestâ— and â—lergy-men when the Parliament is not Sitting Ecclesiastical Couâ—ts and new Liturgies confirmed restoâ—ed to their pristine Vigor and that barely upon pâ—etext that the Custome of Kneeling