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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56184	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 Jesus, 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 ... / by William Prynne, Esquire ...	Prynne, William, 1600-1669.	1662 (1662)	Wing P4011; ESTC R5505	132,513	174

Sacrificium unum plenum tunc offert in Ecclesia Deo Pat●i ●i ●ic incipiat offerre secundum quod ipsum Christum videat obtulisse Caeterum omnis Re●igionis et veritatis Disciplina sub●ertifur nisi id quod spirituali●er praeceptum fideliter reservetur Religioni igitur nost●ae congruit timori ipsi loco atque officio Sacerdotii nostri in Dominico calice miscendo offerendo custodire traditionis Dominicae veritatem et quod prius apud quosdam videtur er●atum Domino monente corrigere ut cum in claritate ●ua majestate coele●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 ● badge and prime instrument of Christian Peace Vnity Communion Amity amongst all Professors of Christianity as St. Augustine Gulielmu● Stuckius other● prove at large from whence it was called PEACE it s●lf in the Primitive Church and sent by Members of one distinct Church to an●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 Ch●istendom Quam ver● dolendum e●● perditis hisce nostris temporibus atque moribu● sacrosa●ctum salutare illud convivium mutuae illiu● nostr● 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 gran● we may all henceforth cordially pursue Amen Tertulliani Apolog●ticus adversu● G●●tes c. 24. Videte ne hoc ad Irreligiositatis Elogium concurr●t ●●imere Libertatem Religionis interdicere optionem Divinitatis ut non lice●t mihi colere quem velim N●m● 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 p●etended Duty or Ceremony To make this apparent I shall fi●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 ●oisted into the Text instead of In the true translation and reading thereof being ●hat In not At the name of I●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 ●ead it Ad Nome● 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 Alle● 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-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-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-Common-prayer-books printed ●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

made a Footbanke unto that Antichristian Monst●r of Transubstantiation only by misinterpretation of it by such as sought out all means and laid hold on any colorable thing that might suckle the monster of their brain when it was once born So this Doctor This kneeling then in the Act of receiving is acknowledged by all its learnedest Advocates to be introduced only by Custom Vsage after Transubstantiation and Adoration of the Host prescribed first by Pope Honorius about the year of Christ 1226. promoted by the Feast of Corpus Christi instituted by Pope Vrban and confirmed for ever by multitudes of Pardons in the Council of Vienna by Pope Clement the 5. in the year 1310 as our learned Bp. Iewel and others affi●m without any Canon imposing it on the people The first Rubrick that ever I met with except that of the Missal for the Friers Predicants forecited is that in the Common prayer-Prayer-book set forth and confirmed by King Edward the Sixth in the year 1552. used continued in all Books of Common P●ayer ever since Then shall the Minister first receive the Communion in both kinds himself and next deliver it to other Ministers if any be there present that they may help the chief Minister and after TO THE PEO●LE IN THEIR HANDS KNEELING Which Rubrick as the words and manner of penning declare is rather a Direction than Injunction to the People to receive KNEELING For it commands not in precise words That the People shall all receive the Communion Kneeling or only Kneeling in the Affirmative not Sitting or Standing in the Negative much lesse doth it threaten or inflict any penalty at all on the Minister if he give or on the People if they receive it otherwise nor enable the Minister to refuse the Lords Supper to such who scruple to take it KNEELING for he is peremptorily enjoyned by the Statute of 1 E. 6. c. 1. Not without a Lawfull Cause to wit for the scandalous crimes conteined in the Rubrick or Exhortation before the Communion and in case of Malice or Hatred to DENY the Sacrament TO ANY WHO SHALL DEVOUTLY AND HUMBLY DESIRE IT ANY LAW CUSTOME OR ORDINANCE TO THE CONTRARY NOTWITHSTANDING Onely it directs the Minister to deliver it to the People in their hands KNEELING and withall makes an Apology in another Rubrick in both King Edwards Books to clear the use of kneeling from any Superstition or intention of Adoration of Christs Body in the Elements or any justification of Transubstantiation to which ends the Church of Rome had abused it All which being duly pondered and that the first Reformers of our Religion under King Henry the Eighth in their Treatise concerning the Lords Supper compiled in the year of our Lord 1533. printed at the end of Mr. William Tyndal our famous learned Martyr his Workes p. 476 477. desired That Christian Princes would command and establish a Forme of Administring the Lords Supper by them described wherein ALL THE CONGREGATION are ordered TO SIT ROUND ABOUT THE LORDS TABLE as Christ his Apostles and the Primitive Christians did And then compared with these ensuing Confessions of Doctor Iohn Burges in his learned Treatises purposely written in his Defence of the Lawfullnesse of KNEELING in the Act of Receiving dedicated to our late King CHARLES and the Lord Keeper Coventry Namely That the Church of England holdeth sitting or standing to be as lawfull and holy as kneeling putting no necessity or worship of God in any of these arbitrary Ceremonies That there is not to be found any Decree for the gesture of Kneeling in the Act of Receiving no not in the Roman Church before or after th●●eal presence nor yet in the Greek Churches That Beza and other Churches which live pell-mell with the Popish where Idolatry is openly in the streets committed in bowing to a piece of bread as i● it were nothing else but Christ himself shifted into a new suit of apparell had reason enough to forbear this gesture in their Churches and to disswade it as a thing which had been and therefore might be dangerous And there●ore Beza doth no where condemn the use of it as in it self unlawfull but only defendeth the Churches which in respect of the perill that might ensue or out of a desire to root out the bread-worship out of the minds of men do decline the use of this Ceremony And this was the judgement of all those Divines who in the name of the French and Dutch Churches made certain Observations upon the Harmony of Confessions set out at Geneva in Beza his time Anno 1581. for in their fourth Observation on the Confession of Bohemia sect 14. they say thus In this Rite of Kneeling we leave each Church to their own liberty not that we condemn it simply as evil in it self used with caution given in our fourth Observation But for the rooting of bread-worship out of mens minds it is better that Ceremony in most places were abolished in receiving of the signs themselves May sufficiently perswade his Majesty our Bishops Lords and Parliaments to indulge the liberty of sitting to those who scruple kneeling at the Lords Supper since the Church of Rome her self prescribes it not by any Canon or Rubrick in the act of receiving and there hath been is and may be peril and scandal in its use Now whereas some conceit and object That it is a great contumacy irreverence sawcinesse boldnesse for those who confesse themselves unworthy to gather the crums under Christs Table at his Supper to presume to sit and eat the consecrated Bread and drinks the Cup at or upon the Table it self not KNEELING at a distance before or prostrate under it I desire such Objectors to ●ons●der 1. That Christ himself out of his infinite love invites all Communicants not to gather up the crums under this his Table like Dogges or as the captive Kings did under Adonibezecks the proud Tyrants Table but to sit down eat and drink the consecrated Bread Wine and this his Heavenly Banquet at his Table Therefore it is rather a high contempt disobedience voluntary sinfull Humility or slighting undervaluing of Christs love and grace for any invited Gue●ts like Dogges and Slaves to lye prostrate before or under his sacred Table then with Faith and holy confidence to approach unto it to sit eat and drink thereat as he enjoyns them 2ly That if it were no ill manners presumption or irreverence for the Disciples Lazarus and others to sit down with Christ himself whiles on earth at ordinary Tables the Pascal Supper and Lords Table too or in St. Iohn to lean on his breast and bosome at it or in the Primitive Church Christians to sit eat and drink the consecrated Elements at the Lords Table for many hundred years after Christs Incarnation then doubtlesse it can be no contempt misdemeanor irreverence unmannerlinesse for any now to do the like but rather it must be so in

sub Adriano Papa 1. thus Cessate cum adoptivum nominare qui verus Deus verus Dei Filius in cujus nomine omne genu fl●ctatur coelestium terrestrium infernorum Dionysius Alexandrinus Epistola contra Paulum Samosa●ensem thus Propter quod D●us exaltavit illum donavit illi nomen quod est super omne nomen ut in nomine ejus omne genu fl●ctatur c. Ar●obius Comment in Psal. 88. ●hu● Ego Primogenitum ponam eum ut in nomine ejus omne genu fl●ctatur c. Angelomus in hi● Str●mata in libr. Regum 3. cap 8 thus Christo enim propter glor●fae m●ritum Pas●●onis datum est nomen ut in nomine e●us omne genu flectatur coeles●ium terrestrium inf●rn●rum P●schatius Rat●ertus in Mat. Evang. l. 10. thus Et donavit illi nomen quod est super omne nomen ut in nomin● D●mini omne genu flectatur ●oel●stium t●rrestrium in●●rn●rum Attributing this bowing of eve●y knee not at all to the Name but Person Deity of Christ expressed represented by any name as Isay 45.23 Rom. 14.9 10 11 12. expresly do Every Knee shall bow TO ME c. For the Fifth That Christ hath taken his Person out of our sight but hath left his name Jesus behind to us that we may shew by our reverence and respect unto it how much we est●em him c. As it abstracts and severs Christs Person from his Name and contradicts Mat. 28.20 And ●o I AM WITH YOU ALWAIES EVEN UNTO THE END OF THE WORLD so it makes much for and directly justifies the Papist● Adoration of their Hostia Images Crosses and the Name Iesus carved written painted or printed in a Book Wall Frontispiece of a Iesuites Works or under or over a Crucifix as well as to his Name when barely pronounced At the sight of which Name n● Prelates nor Protestants and I think few Papists usually bow 2ly It is not yea cannot be grounded on that Text of Psalm 111.9 Holy and reverend is his name quoted by the Bishop to warrant it That name being only the glorious name of LORD there attributed to God himself as i● evident by Vers. 1 2.11 c. by sundry paralel Texts of Scripture and the words themselves which are spoken in the Present not Future Tense H●ly and reverend IS his Name Now this Name Iesus wa● then neither holy nor reverend because then not known nor given to or imposed on our Saviour Ch●ist as God and Man Therefore it could not be the Name which the Psalmist writes of 3ly Christ hath left behind him all his other Names as Emanuel God Son of God Lamb of God Lord King of Kings Lord of Lords King of Saints Head of the Church chi●f Shepheard of the sheep God c. as well as this he hath not carried them or any of them quite away to Heaven with him and left Iesus alone behind him on Earth Therefore we should either reverence bow to them or him in and by them all alike if this Reason proves good or else give no special adoration bowing or reverence unto this Name Iesus alone since we do it not to any of the rest he left behind him For the Sixth That the words of the Text are so plain as they are able to convince any mans conscience that he ought to bow to the name of Iesus when recited or uttered in the Church It is an experimental untruth We see they convince not the consciences of most men now They convinced not the Consciences of any of the Fathers primitive Churches Christians antient Expositors or modern Protestant Commentators on this Text heretofore nor any forein Protestant Churches at this day Neither are they I dare confidently a ver it sufficient to convince any intelligent Christians conscience upon due examination now That this bowing at or to the name of Iesus only which the Bishop only contends for is a duty of this Text there being nothing either in the sence or words that can manifest it to be a Duty upon evident and infallible grounds though all acknowledge that the same subjection adoration prayer and divine worship are due to Christ as are to God the Father and to the holy Ghost but no other For the Seaventh That there is no Writer of the Antients on this place except Origen but doth litterally understand it and likes well that we should actually perform this Bowing now contested for If we take it absolutely in it self it is a most apparent untruth since not one of the antient Fathers or Expositors extant in P●int or Manuscripts hath so expounded it or made any mention of this duty But if we take his words as he hath qualified them And there is no Writer no not of the Antients on this place that I can find c. We must either conclude That the Bishop though very learned never sought after any Antient● Writers on this place or at least That he never found out any or mistook their words or meaning since there is not one of them extant that ever gave this his exposition of them For the Eighth That Ambrose Hierom Cyrill and Theodoret the only Antients he mentions in the places barely quoted in his Margent not reciting their words at large concur in judgement with him in this kind of bowing at or to his name and thus understand this Text It will appear far otherwise if we survey their words St. Ambrose his words are these Quid de Officio pedum loquar qui totum corpus sine ulla sustinent o●eris injuria Flexibile genu quo prae caeteris Domini mitigatur offensa ira mulcetur gracia provocatur Hoc enim Patris summi erga Filium donum est ut in nomine Iesu omne genu curvetur Coelestium Terrestrium Infernorum omnium lingu● confit●atur quoniam Dominu● Iesus in gloria est Dei Patris Duo enim sunt quae prae caeteris Deum mulcent humilitas fides Pes itaque exprimit humilitatis affectum sedulae servitutis obsequium Which place desciphering only the principal uses and offices of the feet vizt to appease the Lords wrath and procure Gods favour by bending the knee to him not Iesus in the affection of humility by Humble Prayer in the name of Christ and diligent service and obedience makes nothing at all for genu-flections or bowings to or at every recital of the name Iesus not here mentioned by Ambrose much lesse when we are on our knees praying to him when some superstitiously bow down their heads to and at this name Neither doth St. Ambrose in his Commentary on Phil. 2.9 10. or in any other place of his works where he dilates upon it make any such literal Exposition of this Text or name as is pretended so as his Quotation is impertinent St. Hieromes alleaged authority is far more impertinent to his purpose His words are these Mihi incur vabitur omne