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
A MODERATE SEASONABLE APOLOGY For indulging just Christian Liberty to truly TENDER CONSCIENCES Conforming to the PUBLIKE LITURGY In Not Bowing at or to the Name of IESUS AND NOT Kneeling in the Act of receiving the Lords Supper according to His Majesties most Gracious Declaration to all his Loving Subjects concerning Ecclesiastical Affairs Comprising the principal Reasons for their Nonconformity in point of Judgement Conscience not Humour or Schism to these two Ceremonies The first whereof is at large discussed both as a pretended Duty of the Text or Necessary Ceremony grounded on Philippians 2.9 10 11. and its true Original progresse abuses in the Church of Rome fully discovered The Second briefly and occasionally touched as inferred from that Text. p. 64 to 90. In Three serious and sober Inquiries concerning Bowing at the Name of Iesus Compiled above 30. years since Published with some few Additions to prevent Uncharitable censures and satisfy or pacify all of contrary Judgement and Practise in these Particulars By William Prynne Esquire a Bencher of Lincolnes Inne 1 Thess. 5. 14.15.21.22 26 Now we exhort you Brethren Comfort the feeble-minded support the weak be patient towards all men see that none render evill for evill unto any man but follow that which is good both among your selves and to all men Prove all things hold fast that which is good abstain from all appearance of evill Greet all the Brethren with an holy kisse Gal. 5.14.15 By Love serve one another For all the Law is fulfilled in One word even in this Thou shalt love thy neighbour as thy self But if ye bite and devour one another take heed lest ye be consumed one of another 1 Pet. 3.8 Finally be ye all of one mind having compassion one of another love as brethren be pitifull be courteous LONDON Printed for the Author by T. C. and L.P. 1662. To the KINGS most Excellent MAJESTY Charles the II. Most Gracious Soveraign THis Moderate Apology for Indulging just Christian Liberty to truly Tender Consciences not separating from the Publick Liturgy of the Church of England in Not Bowing at or to the name of Jesus and Not Kneeling in the Act of Receiving except some short Additions suiting it to the present Occasion was compileâ— and part of it Printed thirty two years since for my own Necessary Defence and others Satisfaction The chief cause of its present Publication is the Justification of Two of Your Majesties Royal Christian Indulgences to Tender Consciences generally promised in Your Gratious Letter and Declaration from Breda the contents whereof so miraculously Bowed the Hearts of all Your English Subjects notwithstanding their former disloyal Engagements and Oppositions against Your Vndoubted Hereditary Right to reign over them as their KING that they all as one man immediately dispatched the self-same Message to Your then Exiled Majesty as the men of Judah did to their King David when thrust out of his Kingdom by Absoloms Vsurpation Return thou and all thy Servants And since Your Majesties most glorious Return from thence and Happy Restauration thus really performed and particularly granted expressed in Your Royal Declaration to all Your Loving Subjects of Your Realm of England and Dominion of Wales concerning Ecclesiastical Affairs Provided That none shall be denyed the Sacrament of the Lords Supper though they do not use the Gesture of Kneeling in the Act of Receiving No man shall be compelled to bow at the Name of IESUS or suffer in any kind for not doing it Which Indulgent Declaration so ravished the Hearts of all Your Loving Subjects that Your whole House of Commons their Representatives then assembled in Parliament immediately after its Publication repaired in a Body to Whitehall and there by their Speakers Oration in the Banqueting-House expressed their extraordinary great Ioy and presented their generall Thanks to Your Maâ—esty for this Your most gratious Declaration and dispensation with their Consciences in these and other matters not being of the substance or essence of Religion â—hich gave abundant satisfaction to all peaceable sober-minded men and such as are truly Religious In which return of their Thanks they were all unanimous Nemine Contradicente then Ordering a Bill to be drawn in pursuance of Your Majesties Directions therein Yet notwithstanding the premises such was the Presumption of an Over-Ceremonious Doctor though Chaplain to Your Majesty as soon after publikely to deny the Sacrament of the Lords Supper to my self and other Members of the Commons House when ordered to receive it all together in St. Margarets Church at the beginning of this Parliament because we kneeled not down to receive it from his hand â—raving the benefit of Your Majesties Declaration and Liberty to receive it sitting being the gesture which Christ himself and his Apostles used at its first institution and celebration who as St. Chrysostome Theophylact with other Antients and some modern Divines affirm after he had eaten the Passeover standing as they conjecture though the Evangelists and most others accord they did eat it sitting Sate down on purpose with his Disciples to celebrate and receive the Lords Supper sitting to signifie thereby that they were then come to their Journeys end the perfection of Religion and Sacraments This publick contempt of Your Majesties Declaration seconded with the sedulous Endeavours of others totally to deprive Your loyal peaceable consciencious Subjects constantly resorting to Common Prayer the Lords Supper and all Gods publick Ordinances without separation of all the Indulgenceâ— therein expresly granted and really intended to them by Your Majesty to their great Disconsolation in Derogation of Your Royal Prerogative as Supreme Head on Earth of the Church of England as well in and over all Causes as Persons Ecclesiastical who have no Ecclesiastical Jurisdiction but what is derived to them by from and under Your Majesty nor any powerâ— to controll Your Majesties Dispensations or Christian compassions to tender Consciences have engaged me out of Duty to Your Majesty sincere desires to prevent all future Scismes in matters merely Indifferent and Ceremonial and to wipe off those unjust aspersions usually cast upon them for not bowing at or to the Name of Jesus or not kneeling at the Lords Supper as Persons obstinately Scismatical void of all Grounds of Scripture Reason Conscience Antiquity inducing them to scruple or omit these Ceremonies to publish this Apology in their behalf consisting of Three Serious and Sober Inquiries Wherein all the Arguments Reasons Authorities for Bowing at or to the Name of Jesus either as a pretended Duty or necessary Ceremony grounded on Philippians 2.9 10 11. are largely examined refuted retorted and those for Sitting or Kneeling in the Act of Receiving the Lords Supper summarily discussed with such Christian Ingenuity and Moderation as I humbly conceive will give ample satisfaction to Your Majesty and the most zealous Champions for these Ceremonies that their Non-conformity to their use proceeds not from any Scismatical
Sacrificium unum plenum tunc offert in Ecclesia Deo Patâ—i â—i â—ic incipiat offerre secundum quod ipsum Christum videat obtulisse Caeterum omnis Reâ—igionis et veritatis Disciplina subâ—ertifur nisi id quod spiritualiâ—er praeceptum fideliter reservetur Religioni igitur nostâ—ae congruit timori ipsi loco atque officio Sacerdotii nostri in Dominico calice miscendo offerendo custodire traditionis Dominicae veritatem et quod prius apud quosdam videtur erâ—atum Domino monente corrigere ut cum in claritate â—ua majestate coeleâ—ti venire caeperit inveniat nos tenere quod monnit observare quod docuit facere quod fecit The non-observance whereof hath transformed the Lords Supper it self instituted by Christ as â— badge and prime instrument of Christian Peace Vnity Communion Amity amongst all Professors of Christianity as St. Augustine Gulielmuâ— Stuckius otherâ— prove at large from whence it was called PEACE it sâ—lf in the Primitive Church and sent by Members of one distinct Church to anâ—ther as a token of Peace and Christian communion is now become the greatest Subject of Seism Contention Discord and Persecution too so as we may well take up that lamentation of v Stuckius as well in relation to our own as most Churches of Châ—istendom Quam verâ— dolendum eâ—â— perditis hisce nostris temporibus atque moribuâ— sacrosaâ—ctum salutare illud convivium mutuae illiuâ— nostrâ— cum Christo pariter nobiscum invicem Communionis Sacramentum tot tantarum rixarum contentionum inimicitiarumque acerbussimarum inter Christianos seminarium extitisse by reason of human Inventions Traditions Ceremonies Innovations superadded thereunto by the pretended power and custome of the Church which in matters of Divine Worship and this Sacrament ought with St. Paul to deliver and prescribe nothing to the People but what they received from the Lord and to say with him Be ye followers of me as I also am of Christ and walk in love as Christ also hath loved us The best and only means to silence all Controversies prevent all Scismes and establish Unity and Unanimity in our Church which God granâ— we may all henceforth cordially pursue Amen Tertulliani Apologâ—ticus adversuâ— Gâ—â—tes c. 24. Videte ne hoc ad Irreligiositatis Elogium concurrâ—t â—â—imere Libertatem Religionis interdicere optionem Divinitatis ut non liceâ—t mihi colere quem velim Nâ—mâ— se ab invito coli vellet ne homo quidem The first serious and sober Inquiry concerning Bowing at the name of IESUS SECTION 1. Whether bowing at every Pronunciation of the name Jesus be a Duty commanded or Ceremony warranted by Philip. 2. v. 9 10 11 THe bowing of the Knee head and capping at every recital of the name of Iesus is grounded by all its patriots on the text aforesaid Wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Iesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Iesus Christ is Lord to or in the glory of God the Father But this Text if rightly read and understood gives no colour at all to this pâ—etended Duty or Ceremony To make this apparent I shall fiâ—st clear the Text from a gross mistranslation of it purposely made to countenance this Ceremony First therefore take notice that the word At is â—oisted into the Text instead of In the true translation and reading thereof being â—hat In not At the name of Iâ—sus every Knee should bow c. the Greek Original Text in all Copies and Greek Fathers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Latine or Greek Fathers translated into Latine with all Latine Translations whatsoever except Beza and Castalio all Latine Commentators Expositors whether Papists or Protestants those only who follow Beza and Castalio their Translations excepted being but three or four render it In nomine Iesu where ever they recite this Text not Ad or Apud Nomen True it is that Beza and Castalio and they onely render it Ad nomen that To not At the name of Iesus every Knee should bow But then they also interpret this Name to be nothing else but Christs Soveraign Power and Dominion not his Name Iesus All others read it In Nomine Iesu Neither is there any one Author Expositor or Translator extant besides these and their few followers that â—ead it Ad Nomeâ— as all Schollers must acknowledge The antient Manuscript English translations of which I have seen divers Copies sorts the several old printed English translations of Mr. William Tindall Mr. Miles Coverdale Thomas Matthew The Bishops Bible set forth at first by Matthew Parker Archbishop of Canterbury since revised and published by the Bishops Anno 1595. The Epistles and Gospels in Latine and English printed at Paris 1558 Erasmus his antient English Paraphrase commanded to be had in all Churches by Queen Elizabeths Injunctions and the Canons of 1571. Dr. Fulk and Mr. Cartwright in their answers to the Rhemish Testament All of these render this Text In not At the Name Iesus c. So do all our antient English Writers who recite it as Bishop Latimer Bishop Hooper Bishop Ridley Bishop Alleâ— Bishop Tonstall Tho Beacon Tho Palfryman Iohn Veron Mr. Fox Mr. Nowell Lancelot Ridley with a world of others who read it In the Name c. and the Common-prayer-books both of King Edw. 6. Queen Elizabeth King Iames and King Charles ratified by several Acts of Parliament in the Epistle on the Sunday next before Easter untill the year 1629. all read it In the Name of Iesus which Mr. Iohn Cozens a great Patriot of this Ceremonious bowing well considering and knowing it gave a fatal blow to this bowing at the Name of Iesus I know not by what Authority caused the Common-prayer-books to be corrected in truth corrupted perverted in this particular changeing In into At the name by means whereof most if not all our Common-prayer-books printed â—ince the year 1629. render it At the Name whereas all before that year read it most truly In the Name according to the Originall I must confess that the English Geneva Bible Anno 1570. which King Iames affirmed to be the worst Translation of all others and was never read publickly in our Churches renders it At the Name which grew from the mis-englishing of Mr. Beza his Ad Nomen which in truth signifies To not At the Name if duly Englished Neither can our Bowers at the Name Iesus take much advantage hence if Mr. Beza be rightly translated because they all confess that they do not bow to the Name but Person of Jesus only at the recital of this Name True it is the last English translation made by King Iames special appointment reads it At the Name contrary to the Book of
instead of at his Foot-stool interpreted his holy Hill vers 9. not the flesh of Christ prove neither the Sacraments Adoration not there mentioned nor Kneeling in the Act of receiving much lesse the Monkish story of the Macedonian woman recorded by Nicephorus Sozomen and the Century Writers much urged of late who after she had received the consecrated bread into her hand according to the Custom then used from St. Chrysostome conveyed it away and put other unconsecrated bread into her mouth brought to her secretly by her Servant from her house for which end Pâ—rinde quasi orationi vacatura se inclinata summisit â—o Nicephorus Mysterium sacrosanctum occuluit Or cum panâ—m accepisset jam priusquam sumeret quasi oratura in terram inclinaret aliud quoddam domo ablatum famula quam ad eam rem instruxerat subministrante cum ori admovisset ecce inter mandendum in lapidem induruit as Sozomen records it All Historians agreeing that she received the consecrated bread not kneeling as some Great Doctors mistake but sitting or standing she kneeling and bowing down as if she were about to pray after she had received it in her hand in another posture to convey it away secretly to her servant only not to eat it Finally There is not one Canon to be found made by any General National Provincial Council or Synod from Christs institution of the Lords Supper till above 1460. years after his Ascention Not any one Rubrick in all the Liturgies Writings of the Fathers or Missals Breviaries Offices Pontificals Ceremonials of the Church of Rome it self that I could either find upon my best search or any other yet produce enjoyning Communicants to kneel in the Act of Receiving This truth is acknowledged and thus proved at large by our learned Dr. Iohn Burges the best eminentest Champion for this Gesture of kneeling of all others This gesture of Kneeling was never any constituted Ceremony of the Church of Rome nor is it at this day Bellarm. l. 2. de Missa c. 14 15. sets down all the Ceremonies of the Mass and never mentions Kneeling in the Act of Receiving as one of them no nor yet the Mass-book which shews when the Priest or People must bow or kneel for adoration of the Crucifix Altar or Sacrament Durantus writing of the Roman Ceremonies not only names not this gesture for one in the act of receiving but on the contrary affirms That it ought to be taken Standing and proves it also And so doth the Pope himself receive or partake it and when he celebrates the Office he receiveth Sitfing as being a Type of Christ and every Priest by order of the Mass-book reverenter stans standing reverently at the Altar and not kneeling there The Bowing or Kneeling of the Priest at the Mass are to the Crucifix set on the Altar to the Altar or at the time of consecration that is immediately after it The People which â—eceive not aâ— well as those that do receive are reverenter inclinari se reverently to bow themselves to the Sacrament not when they receive iâ— but when the Priest doth elevate the Paten or Chalice for Adoraâ—ion or when the Host is carried to any sick â—â—rson or in Procession And this is that Adoration which was first brought in by Pope Honorius the Third and not any Kneeling or Adoâ—ation in the Act of Receiving Tâ—ue it is that the Receivers of the Host from â—he hand of the Priest do Kneel not â—or Adoraâ—ion but of an antient Custom since tranâ—ubstantiation not by Order or Institution Onely in some places and occasiâ—ns they do it but then not for Adoration but either for reverence of the Pope as when he administreth to the Sub-deacon as they do also take hallowed Candleâ— at his hand Kneeling genu flexo on Candlemas day or else they do it to that end that the Priest may put it more easily into the Mouth without danger of spilling or shedding any of it Hence in the Missâ—l of the Order of Predicants allowed by the Chapter of Salamenca 1551. and by the Pope pâ—inted at Venice Anno 1562. two of the Fâ—eeâ—s arâ— TO KNEEL on each side of the Priest holding a clean napkin betwixt him and the receivâ—r and putting it under the Communicants chin for fear of shedding The Communicant himsâ—lâ— is forbidden to prostrate id est to bow his Body himself which in the Act of Adoration all but the Priest which celebrates arâ— thâ—rein commandâ—d to do or to kissâ— the ground or Priests fâ—et But KNEELING upon one of the greeces he mâ—st hold all his Body upright and opening his mouth neither too much nor too little without turning his eyes or countenance undecently aside in comely order and râ—verence he is to recâ—ive the Sacrament This KNEELING of the Communicant is not for adoration of the Sâ—cramâ—nt no more than the KNEELING of those which stand side-wayes to hold the Napkin Yea prostration or bowing the trunk of the Body is there forbidden them when they receive which is in the same Chapter commanded for adoration to those that do not then communicate but look on ut stent super formas prostrati and all before the Sacrificer himself prosternant se adorantes So that this Kneeling in the Receiving was only for the conveniency of putting the Host into the mouth of the Receiver and not for adoration of the Eucharist And yet this is not any established Ceremony of the Church of ROME at this day This may further appear not to be for Adoration Because the Priest himself receives in both kinds standing Nay it is against their rule that a man should adore any thing lower than himself The reason with them is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship or fall down requireth position of the whole body lower than that which is worshipped Mr. Thomas Morrison reports of one in Savoy who escaped difficultly for looking downward at the Host passing by his window in procession It is therefore without question true that Kneeling in the Act of Receiving was never any instituted Ceremony of the Church of ROME nor never used when it was used with them for adoration of the Sacrament as is falsly believed and talked of by many Thus this learned Doctor positively and I conceive most truly concludes in a Book dâ—dicated by him to King Charles the first An. 1631. And he asserts the like almost in the same words in his Tâ—eatise oâ— The lawfullness of Kneeling in the Act of Receiving pâ—inted London 1631. dedicated to the Lord Keeper Covâ—ntry ch 21. p. 66 67 68. ch 32. p. 110 111 where he confesseth likewise That KNEELâ—NG before and to the Host to have come in by Antichrist when midnight was upon the face of the world and Antichrist in his hight Yet concludes KNEELING in the â—ct of Receiving was not ever yet strengthened with ANY PAPAL DECREE but hath been since
neglect of thy Sonne yea verily thou art exceeding angry with those who insult over and refuse to reverence him I would therefore have thee believe me that God the Governour of this World doth in like manner detest those who adore not and speak blasphemies against his only Sonne and that he hates them as ungratefull towards their Saviour and Patron Whose purpose when the Emperour had by this means understood admiring both his Deeds and his Words he forthwith made a Law prohibiting the Assemblies of the Arrian Heretickes And may we not then justly fear by parity of reason that God the Father and God the Holy Ghost will be as much offended with those who bow and do Divine adoration and reverence only to Iesus the Son when ever this Name of his is mentioned and yet do no reverence of bowing or adoration to the Father or Holy Spirit when their Names are mentioned and Persons represented to their mindes together with or before or after the Name Person of Jesus in the self-same Chapter Sermon Collect Prayer Creed or Verse No doubt they will Mr. Fox records of our Archbishop Cranmer Bishop Ridley and Bishop Latymer that when they were brought before the Popes Cardinal Poolâ— and Queen Maries Commissioners at Oxford sitting joyntly together upon them to convince and condemn them of Heresie they all severally of set purpose put off their Caps and bowed their Bodies and Knees with great reverence and humility to the Queens Commissioners but would neither put off their Caps nor bow their Bodies or Knees to the Popes and Cardinals Commissioners nor shew the least reverence to them because they had abjured and renounced the Popes authority Whereat those proud Commissioners wâ—re so incensed as taking it for an high contumacy and affront to the Popes Cardinals Persons and Authorities whom they then represented that they not only severally and openly reprehended them for the contempt and expostulated the affront with them but caused their Caps to be pulled off by their Officers These Commissioners putting off their Caps and making reverence when ever the Popes name was read or mentioned without yielding any such reverence at all to the Name of God Christ or Queen Mary And may we not from thence discern and conjecture how much God the Father and God the Holy Ghost are dishonoured slighted contemned yea in some sort un-godded and how far Jesus the Sonne his Name Person are advanced adored above their Names Person when the one of them is so frequently honoured adored worshipped with bowed Heads Knees Bodies and veiled Caps by most and the other two reverenced by none at all as if they were mere Cyphers yea not so worthy honour worship as the Names Persons of Iesus of the Pope or of the Virgin Mary at or to whose Names or Persons they only use to bow their Knees Heads and do obeysance in an extraordinary manner and excesse of veneration whenever they hear their sound Let all Christians then especially those Bishops Clergy-men who are most zealous for this Duty or Ceremony take special care that under the specious pretexts of uncommanded reverence and devotion they relapse not by degrees to Popish Superstition and Idolatry in giving as much or more honour to the very Name of Iesus first and next by the like reason to his Crosâ— Image Picture Representative breaden body yea to Mary the Mother of Iesus by Bowings Adorations Holy daies Howers Primers Rosasaries Offices Prayers Collects Oblations Indulgencies than to the Person and Deity of Iesus or to the Names Person of God the Father and God the Holy Ghost as they do in the Church of Rome from whose grosse Superstitious Idolatrous detestable Enormities excessive superfluous unnecessary Ceremonies unknown to Christ himself his Apostles and the Primitive Churches Fathers Christians and from all approaches to them Good Lord deliver us Amen and Amen FINIS ERRATA PRay correct these Presâ—-errors and omissions p. 15. l. 11. read send p. 24. l. 38. fignant r. signall p. 41. l. 14. r. thing l. 33. r denying it p. 44. l. 4. body p. 55. l. 21. et r. ut p 57. l 8. his r. this p. 58. l. 37 38 r. therefore briefâ—y p. 59. l. 34. bow his r. bowing this l. 35. at their r. at Emanuel l 36. dele which p. 62. l. 19. more r. much p. 66. l. 31. nor r. not p. 67. l. 9. r. ended they sate down purposely to receive the Lords Supper SITTING p. 68. l. 16. r. Martyrs upon this account l. 23. r. Posâ—il p. 87. l. 10. dele and. p. 111. l. 36. r. proper to p. 112. l. 29. r. theâ— falseness p. 114. l. 11. r. pronounced Margin p. 18. l. 14. r. cunâ—â—â— p. 37. l. 11. r. c. 41. a At the end of Lame Giles his Haltings 1630. b 2 Sam 19.14 15 c Octob. 5. 1660 d Pag 16 17 e Novemb. 9. 16â—0 f May 20. 1â—â—â— f Here proved p. 65 66 67 68. g Homil. 82. in Mat. c. 26. h Enâ—â—ratio in Mat. c. 26. p 26. in Marc. 14. p. 109. in Luc. 22. p. 201. Here p. 67. i Calvin Camererarius Beza in Mat. 26. k See Gul. Sâ—uckius Antiqu Conviv l. 2 c. 34. l Thomas Beacon Here p. 71. m 26 H. 8. c. 1 3 27 H 8. c. 15.28 H. 8 c. 7 14 32 H 8. c. 22 24 26 31 H. 8. c. 1 14 3â— H. 8. c. 29 34 35 H. 8. c. 9 19 35 H 8 c. 1. 37 H. 8. c. 17. 1 E 6. c. 2. 1 Eliz. c. 1. â— Eliz. c. 1. Rom. 14.23 o 1 Tim 1.17 Iud. 25. p Exod. 25.40 Isay 33.22 Mat. 4.10 c. 15.9 Iohn â— 20 to 25. c. 15.10 Psal 40 6. Isaiah 1 1â— Heb. 8.5 Iam. â— 12 Mat. 28.20 1 Cor. 11.23 q See Centur. Magd. â— to 14. cap. 6. purchas his Pilgrimage r August ad Simpliâ— l 2. qu. 4. Archbp. Whitguift Hookeâ— â—p Morton Dr. Boyeâ— Dr. John Buâ—ges Paybody with others quoted by them s Num. 61.9 Deut. 29.10 Ezr. 9.15 Mar 11.29 Lu. 28.11 13. Jo. 7.37 Lu. 7.38 Gen. 19.27 Lev. â— 5. â— Chron. 6.12 c. 20.13 Psal. 106.23 (t) Judg. â—0 26 2 Sam. 7.18 2 Chron 17.16 Ezr. 9.4 c. 10 9 Neh. 1.4 Ps 137. 1. Ioah 36. Ier. 15.17 Ezech. 8.1.14 c. 14.1 c. 20. 1. Mat. 26.15 (u) Ps. 95.6 Gen. 24.26 Exod. 4.31 c. 34.8 2 Chron. 29.28 29 30. Neh. 8.6 Dan. 5.7 Lu 17.16 Acts 20.13.14 c. 19.4 c. 22.8 (x) Ps. 6.6 ps 63.6 Ps. 149.5 Hos. 7.14 Gen. 47.31 (y) Ps. 95.6 Deut. 9.18 25. Dan. 6.10 1 Kings 8.54 Lu. 22.41 Acts 7.60 c. 9.40 c. 20.34 c. 21.5 (z) Acts 10.34 35 Rom. 10.11 12 13. Iam. 1.5 6. c. 5.16 (a) 1 Sam. 16.7 1 Chron. 28.9 Iohn 4.23 24. b Rom. 13.1 to 7.1 Pet 2.13.14 20 Ps. 101 â—im 1.9 10. Ezr. 7.26 * See my Sword of Christian Magistracy supported p. 35 to 79. c Acts 15.28 29 30 31. c. 16 4. 1 Cor. 14.34 35 40. Articles of the Church of
England Artic. 20. d 1 Cor. 7 to 10.25 26 c. c. â—1 4 to 18. * 1 Tim. 6.15 Rev. 19.16 e 1 Cor. 7.1 2 3 5 to 10. 16. to the end 1 Tim. 4.4 f Act. 10. Rom. 14. 1 Cor. 8. Col. 2.16 to the end 1 Tim. 4.1 to 8. g 1 Cor. 11.2 to 17. Rev. 9.8 h 1 Tim. 2.9 1 Pet. 3.3 â— Tertullian De Velandis Virginibus De habitu Mulieâ—um i 1 Cor. 14.34 35. 1 Tim 2.11 12. k EZâ— 8.1.2 c. Ps. 122.1 2 3 4. Ps. 133.1 Eph 4.3 13. John 17.11 20 21. Rom. 15.5 6 7. 1 Cor. 1 1â— Act. 1.14 c. 2.1.46 c. 5 1â— Phil. 2 â— Zeph. 3.9 Isai. 2.2 3. Mich 4.1 2 â— Jer. 50.4 5 1 Pet. 2.8 l Heb. 10.24 25. m Iohn 9.10 n Ephes. 4.3 4 5 11 12. c. 1.22 23 c. 3.10 c. 5.23 to 33 Iohn 17 1â— 2â— 23. Hebr. 12.22 23. Cant. 6.9 1 Cor. 8.6 c. 10.17 c. 12.4 to 31. * 1 Cor. 12 â—4 to 27. ‖ 1 Cor. 14. Acts 2 1 to â—3 ‖ Psal. 148.11 12 13. Deut. 29.10 11 12. 2 Chr. 20.13 Exod. 15.1 2 20 21. Acts 2 17.1â— o Ephes. 5 1â— Col 3.16 17. p Cant. 4.12 16. c. 5.1 c. 6.2.11 Isaiah 58 1â— q Cent. Magd. 2 to 14. cap. 6. De Ritibus Ceremoniis cap. 8. De Schismatibus Fox Acts aâ—d Monuments Bâ—shop Vsher De Christianarum Ecclesiarum successione statu Antiqâ—itates Ecclesiae Brit. in vita Augustini p. 4.5 c. r Mat. 28.19 20. s Mat. 15.3 6â— 9. Maâ— 7.7 8â— Col. 2.21 22. 1 Tim. 4.1 2. Heb. 13.9 1 Tim. 6.20 21. t 1 Cor. 9.16 17 c. Mat. 28.19 20. 2 Tim. 4.1.2 Acts 20.28 Iohn 21.15.16 17. 1 Pet. 2.5 u Isaiah 55.3 Ioh. 10.3 10 17. Mat. 8.8 21. 1 Cor. 11.24 to 2â— Prov. 28.9 x Acts 4 1â— chap. 5.29 39 40 41. Luke 1â— 1â— Daâ— 6.5 c. 2 Kiâ—gâ— 13.3 â— â— 10. 〈◊〉 Caus. 11. qu. 3. y Actâ— 5.39 z Artiâ— 27 Rogers thereon Bishop Whitgist Morâ—â—ton Hockerâ— others a Mat. 3.12 c. 13.24 to 31.47 to 52. c. 25.32 33. See Dr. Feild of the Church h. 1. c. 7 8 9 10. Morney De Ecclesia b Sic sunt in Ecclesia domo Dei â—t non per tinâ—ant ad compaginem domus nec ad societatem frâ—gâ—â—eâ—ae pacificae que justiciae Augustine de Baptismo l. 7. c. 51. De Civitat Dei l. 20. c. 9 Dr. Feild of the Church c. 8 9. c Act. 24.16 c. 23 1. d Phil. 1.27 e Iuvenal Satyr 1 p 11 â— f Mat. 23.23 24. Luâ—â— 1.42 g Claudian De Lâ—udibiâ—â— Sâ—â—liconis l. 3. h 2 Cor. 1.3 Eph. 2.4 i Ps. 100.5 Ps. 145.7 8 9. k Lu. 6.36 l 2 Tim. 4.18 m 1 Pet 1.4 2 Cor. 4.17 a Giles Widdows and Mr. William Page Anno 1630.1631 b Bishop Laud and others c See Augustine ad Simplic l. 2. qu. 4. an excellent full place for the free use of sitting standing as kneeling in the act of Prayer it self and other parts of divine woâ—ship and Antonius Walaeus on Mâ—t. 26. Mar. 11. * See my Lâ—me Giles his Haltings 1630. d See Canterburies Doom p. 94 152 361 c. Ezech. 3.2 f Psal. 118.23 â—4 g Acts 24. â—6 h 1 Tim. 3.9 i 2 Tim. 1.3 l Rom. 13 3 4 5. 1 Pet. 8.12 14. Tit. 3.1 1 Tim. 1.9 10. Prov. 20 8.26 Ps. 101.4 to the end m 1 Cor. 7.1 8 9 15 23.27 18 36 37 38. Rom. 14. throughout 1 Tim. 4.3 4 Col. 2.20 21 22.23 Mâ—t 1.6 Gal. 5.1 2. o Ad Caecil De Sacramento Dominici Calicis Epist. 63â— Edit Pamelii p. 86 87. p Mat. 8.19 q 1 Cor. 10 16 17 c. 11 20 23. r Tract 26 iâ— Ioan. c 6 Epist 59. in Paulinum O Sacramenâ—um Pietatis ¶ O signum unitatis O 〈◊〉 charitatis l. 1. Anâ—iâ—u Convivâ—l 1. c 3. f. 7 8. t Eusebius Eccl. Hist. l 5. c. â—â— u Antiqu 〈◊〉 l 1. c 3. f. 〈◊〉 x 1 Cor. 11.1.23 y Ephes. 5.1 2. z Phil. 34 1â— (a) Phil. 2.9.10 11. * Quia Domiminus Iesus in gloria est Dei Patris hoc est in natura gloria Deitatis id est eâ—usdem est gloriae aequalitatis Or in aequalitate potestatis natura divinitatis So Primâ—sius Sedulius Remigius Haymo with sundry others read and expound it b Injunct 61. * Conference at Hampton Court p. 46. d Mr. Page his justification of Bowing at the name of Iesus e See the Conference at Hampton Court p. 45 46. * Dr. Bret others of noteâ— Note this f On Phil. 2.9 10 11. g See Acts 3 6 â— 27 29. c. 16.18 1 Cor. 5 4. Eph 5.20 2 Thes. 3.6 In which places the Greek is the very same as in this text and Engâ—â—shâ—d In the name of Iesus * Or translate Rest Hâ—pe Trust Rejâ—yce Delighâ— Glory Stand â—ast IN tâ—e Lord. Faithfull IN the Lord speaking boldâ—y IN the Lord which dye IN the Lord c used above 100. times in Scripture Into rest hope trust â—ejoyce delight gloâ—y stanâ— fast faithfull speaking boldly which die AT the Lord Or Tit. 2.2 Sound in Faith iâ— Chariâ—y in Paâ—iâ—nâ—e into soâ—nd at faith at chaâ—ity at pâ—tience Or bâ—â—sse speak pray c. IN thy name Into blesse speak pray AT thy naâ—e you quite destroy the sense and Engâ—ish â—oo of all thâ—se sâ—cred Preceptsâ— Texts 4. Quaeres 1. Quaere * Not Iesus * Acts 2.20 1 Thess. 5 2. 2 Pet 3.10 Rev. 1.18 chap. 5.14 * See Isay 11.4 * See p 1. and others hereafter cited * Ps. 110.1 2. Mat 22.44 Mark 12 36 Luke 20 42. Acts 2.34 1 Cor. 15.25 Hebr. 1.13 ‖ Ut filius Dei vocaretur c Theodoret Remigius Haymo and others a Mat. 1.21 25. Luke 1.21 chap 2 21. b Mat. 1.21 c Heâ— 2.26 2 Peâ— 2.4 5 6 9 Iude 6 7. Mark 5 7. Mat. 8.29 Mat 25.41 to the end d See p. 9 10 11 12. a Mat. 1.21.25 Lu. 1.31 c. 2.21 2 Quaere a 1 Kings 11.18 Rom. 11.4 Eph. 3.14 1â— b Gen. 41.43 Mat 27.29 Mat. 10 17â— 2 Kings 1.13 * See Ambrâ—se Haymo and others in Ephes. 3.14 15. c 2 Chron. 6 13. 1 Kings 8.54 Dâ—n 6.10 Lu â—2 41. Acts 7.60 c. 9.40 c. 20 36. c. 21.5 Ezâ— 9.5 * Gen. 3.15 Mar. 2.27 Lu. 19.14.27 2 Thesâ— 1.8 Actâ— 7.39 Rom. 2.8 1 Pet. 4.17 Psal 110.1 2.3 Ier. 3.13.23 * Flectitur ei omne genu dum omnis creatura subjicitur ei Flectere sanè genu non est carnaliter accipiendum c. Nam quae genua in Spiritibus esse creduntur Sed genu flectere Subjecta esse â—ucta cultui Dei obedire declarat Origen in Rom l. 9. c. â—4 Tom. 3. f. 214. Vt in nomine Iesu omne genu flectatur c. id est ut omnia genera hominum creaturâ—rum angelorum virtutum Daemonum animarum quae in inferno