or ceremonieâ— on the other hand Hence all particular Churches Christians and Professors of the Gospel dispersed throughout the world agreeing all together in the Unity of the Faith are by God himself called reputed but One Catholick Church One Body United together under One Head Jesus Christ quickned inlivened by one and the self-same Spirit although they differ in their particular Rites Ceremonies Gestures Liturgies Languages as the various different Members in the Body naturall being all united together under one Head make up but one intire Body And men of various Callings Professions Qualities Degrees living under the same King Laws Government agreeing in aliquo tertio make up but one Kingdom Corporation or Body Politique though they diffâ—r frâ—m each other in their particular Callings Habits Ages Degrees Estates Opinionâ— Languages Gestures and other personal circumstances If we look into all our great Cathedral or Parish Churches we shall see thousands or hundreds of people joyntly resorting to Gods publike Ordinances Worship Sacraments celebrated in thâ—m yet varying â—rom each other in their Dignities Sexes Ages Callings Conditions Estates Vestments Attirâ—s Fashions Features yea private Opinions Voyceâ— Corporal gâ—stures some of them sitting in seats others in galleries others on forms others standing in allies here men and women there old men young men children sitting or standing promisâ—uously together otherwhere men and women fitting or standing apart from each other some praying standing whiles others kneel others praying reading singing with an audible voice though differing in tones or tunes from each other like Pipes in an Organ or strings in a Lute yet all making sweet melody and harmony in Gods ears and but one Congregation as vaâ—ieâ—y of Trees herbs flowers of different kinds colours shapes virtues in one garden bed make up but one pleasant fruitâ—ull Garden to which the Church is compared Why then should any conscientious godly Ministers or Christians who approve frequent Gods publik Ordinances Sacraments in our Church be sequestred from them or any wayes molested as Non-conformists or Schismaticks only not for bowing kneeling or standing up when others do or for sitting at the Sacrament as Christ and his Apostles did whiles others receive it kneeling only against tâ—e bare advice or direction not peremptory Injunction of the Rubricks or other Ecclesiastical Canonâ— 6 ly That the principal Occasion of all antient modern Schisms in and Separations from our own and other Churches yea of most unchristian divisions contentions in them and of intestine Wars commotions between Christians hath been the over-rigid enforcing of meer human Rites Ceremonies gestures Inventions in Gods Worship by ambitious usurping Popes Prelates and Clergy-men against the rules of Christian Liberty Charity and our Saviours Commission to his Apostles To teach all Nations to observe all things whatsoever he hath commanded them not their own Doctrines Traditions or Humane Inventions And this if truly examined was the original of all our late intestine Schisms Wars Tumults which Christian Moderation Liberty and Indulgence in these particulars would easily have prevented and will be the best antidote against the like future Maladies as Your Majesty intimates in Your Royal Declarations and Speeches 7 ly That God himself having laid a necessity and peremptory Precept upon all conscientiouâ— Ministers to preach the Gospel and Administer the Sacraments to their Flocks and also commanded the people to hear his Word receive his Sacraments and frequent his publick Ordinances under pain of Everlasting woe and damnation in the performance of these Religious duties they ought in Conscience to obey God who enjoynes them rather than men who prohibit them Therefore no Christian Magistrates or Church Governors can in Conscience or Prudence unlesse they will â—ight even against God in Gamalâ—els resolution prohibit or debarre them from performing thâ—ir duties or resorting to Gods Ordinances or Sacraments only for Non-conformity to such Gestures or Ceâ—emonies which God hath left free and indifferens to them and are no essential parts of or necâ—ssary appurtenances to his Worship 8 ly That it is the Doctrine of Optatus Melivitanus St. Augustine and other Fathers of old against the Donatists and of the Church of England and her Bishops Divines at this day against Anabaptist and Separatists who separate from our Churches because there are many Goates Tares and wicked men as well as Sheep Wheat Saints admitted into and unto the Sacraments Ordinances administred in them That it is the Will of God and Christ that Sheep and Goats Tares Chaff and Wheat Good and Bad should live grow and continue together in the visible Church till Christ himself shall separate them at the day of Judgement and that no visible Church on Earth ever did or shall consist only or mostly of real Saints and Christians truly regenerate If then Goats Tares and unregenerate men externally profâ—ssing the Gospel of Christ are there freely permitted to live grow within the Church by our Bishops Magistrates yea freely admitted to all Gods Ordinances notwithstanding their unregeneracy and impenitence without molestation or seclusion though no constituting Members of the true Church of Christ consisting only of the Elect Then much more ought those Conscientious Godly Ministers and Christians truly fearing God and studying to keep a good Conscience in all things void of offence both towards God and men living in all good Conscience and walking as becomes the Gospel of Iesus Christ who are real constituting Members of Christs Church not to be deprived of their Ministry Gods Publick Ordinances Sacraments or cast out of the Church 〈◊〉 no Members of it for Non-conformity to such Gestures or Ceremonies 〈◊〉 God himself hath not prescribed and are not essential or necessary in his publick worship but to live quietlâ— without disturâ—ancâ— left the Sâ—tyrists censure against sucâ— proceedings Dat veniam Corvis vexat censura Columbas and our Saâ—iours sentence be justly charged upon unmercifull Church-Governours Wo unto you Scribes and Pâ—arisees Hypocrites for ye tythe mint and anis and cummin but have omitted the weightier matters of the Law Iudgement Mercy and Faith Ye blinde Guides which straine at a Gnat and swallow a Camell These 8. Considerations together with that Divine Oâ—acle of the wisest of Kings Prov. 20.28 Mercy and Truth preserve the King and his Throne is upholden by Mercy engraven no doubt in Your Majesties Royal Heart with indelible Characters super added to the Three Serious Sober Inquiâ—ies here humbly prostrated at Your Majesties feet and submitted to Your most Gracious perusal and Judicious Royal censure will in my weak apprehension abundantly satisfie all the Reverend Bishops Clergy of our Church with all Your sober-minded Subjects studious of Your Majesties Honour or our Churches tranquility that there are as just Ground for Your Majesty to continue and perpetuate Your premised Indulgences to tender Consciences as at first to grant them That so
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
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
manifeâ—â—ed it being that name which every tongue shall confesse and call Christ by in the great Judgement day Therfore there is no ground nor colour in this text for any bowing cringing or capping at the naming of Jesus when ever recited in the Church or elsewhere Having thus found out the Name in the text I come now to examine What is meant by the bowing of every knee in this Scripture Thiâ— phrase of bowing the knee hath 4. significations in sacred Writ First it is used for adoration when it is referred either to God Images or Idols Secondly for Veneration or civil reverence when it is attributed to men as to Kings Magistrates Masters Parents and others whom we usually reverence with bowing the knee Thirdly For Prayer it self usually made to God with bended knees as Ephes. 3.14 15. Fourthly for Subjection only which is commonly expressed among men by the outward gesture of bowing the knee Thus it is used Esay 45.23 Rom 14 11. and in this text of the Philippians as all Expositors old and new accoâ—d who thus interpret these words That In the name of Iesus every knee should bow that is That all creatures in heaven earth and hell should submit and subject themselves to Christ Iesus as to their Soveraign Lord King Iudge good men and Angels willingly Devils and wicked men even against their wills And that this is the true meaning of the words will appear 1. By these texts Psal. 8.6 7 8. Psal. 103.19 Psal. 110.1 2. 1 Cor. 15.24 25. Eph. 1.20 21 22. a most full text Rom. 14.8 9 10 11 12. Acts 2.33 34 35 36. Heb. 1.8 9 13. Revel 5.8.12 13 14. Secondly â—ecause this bowing of the knee is attributed to Angels in heaven and Deuils in hell which have no knees to bow as men haue therefore it cannot be construed of any literal bowing of the knee which Angels and Spirits cannot yield but of a bowing of subjection which good and bad Angels can do render to Christ as their Lord as well as men 3ly Because if this should be taken literally most of the Patriots of this Ceremony of bowing would be in very ill case For the text requiring the bowing of every knee their putting oft their hats caps inclining their heads or bodies or bowing only of one of their knees could be no fulfilling of this literal bowing of every knee in the text in their meaning unlesse they can prove their heads hats caps or upper parts of their bodies to be their knees or one leg knee to be Both or every of their knees Their practice therefore of capping at the name Jesus of inclining their heads and upper parts without bowing their knees to testifie as they say their subjection to Christ is a plain confession that this bowing in the text is nothing else but the subjection of all creatures to him as their LORD Hence therefore I argue thus If the bowing of every knee in the name of Jesus be nothing else but the joynt subjection of all Angels Men and Devils to Christ as to their Supreme Lord not any actual bowing of the knee when his name Jesus onely is mentioned in the Church then this text neither commands nor warrants any bowing of the knee head or body much lesse any stirring of the hat or vailing of the bonnet at the naming of Jesus in the Church But the bowing of every knee in the name of Jesus mentioned in this text is nothing else but the joynt Subjection of all Angels Men and Devils to Christ as to their Supreme Lord as all acknowledge not any actual bending of the knee when his name Jesus is mentioned in the Church Therefore this text neither commands nor warrants any bowing of the knee head or body much lesse any stirring of the hat or vailing the bonnet at the name of Jesus in the Church Procâ—ed we next to enquire What is meant by things in heaven things in earth and things under the earth All Expoâ—itors accord that by things in heaven is meant all the blessed Angels and Saints raigning with Chriâ—t in heaven By things on earâ—h all creatureâ— upon earth especially mâ—n and women whether good or bad By tâ—ings under the earth Devilâ— and damned soulâ— in hell and if we believe some Popish Authors the souls likewisâ— in Purgatory which Purgatory I doubt will prove either no place at all or hell it self because it is under the earth as hell they say is and in the very confines of hell by their own confession and in many of their antientest Hours Missals Histories expresly stiled Heâ—â— ab inferno libera nos Domine c. Well then this being the meaning and these the bowers in the name of Jesuâ— I would gladly learn from any Patrons of thiâ— Ceremonie with what shadow of reason they can affirm that by bowing of every knee in the name of Iesus in thiâ— text is meant the bowing of the knee head or body at every mentioning of the name Jesus in time of Divine service Is there I pray any Divine service Chapter Gospel Liturgy Collect Homily Sermon read chanted preached or any religious mention of thâ— name of Jesus in hell among Devilâ— and damned Spirits yet their kneeâ— are enjoyned and oughâ— to bow in the name of Jesus at well as Saints and Angels in heaven or men in earth Certain I dare say it is there is no Divine Service Prayer Reading of Gospels Collects Homilies Preaching or sacred mention of the name of Iesus in hell but only by way of cursing or execration Yea as certain it is that Christs salvation redemption extend not at all to Angells much lesse to Devils as Hebr. 2.14 16 17. 2 Peâ— 2.4 Iud. 6. Mat. 25 41. resolve nor yeâ— to the damned in hell yet his Soveraign Lordship and Power do The Devils and damned Souls do not cannot bow to Christ as to their Jesus or Saviour yes they both do and must of necessity bow and submit to his Royal Scepter Soveraignty Power as their LORD The bowing therefore of the Knee at the naming of Iesus especially in time of Divine service being not to be found or imagined amongst Devils or Reprobates in Hell cannot possibly be intended the bowing in the name of Jesus mentioned in this Text which extends to those in Hell it self but only this bowing of Subjection which they yield unto him as their LORD Again every knee of things in earth is to bow in the name of Iesus If we take this generally for all Creatures upon earth animate or inanimate many of them want Knees to bow yea Eares to hear most of them understanding to apprehend the name of Iesus or distinguish this name of his from others or to be instructed in this duty of bowing the Knee when ever they hear the Lord Jesus named If we understand this generally of all men on earth Alasâ— the greatest part of men in the world
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
Bâ—eviaries Howers and other Books of Devotion picture our Saviour in their Masses and Festivall De Caena Domini sitting with his 12. Disciples round about a Table administring the Lords Supper to them SITTING not Kneeling And they have also compiled sundry Hymns and Anthems expressing this their posture of Sitting at the Lords Supper viz Rex Sedet in Caena turba cinctus Duodena Se tenet in manibus se cibat ipse cibus c And In supremae nocte caenae recumbens cum Fratribus Cibus turbae duodenae se dat suis manibus And some of their Schoolmen debate at large Whether his Body there present under the Elements after Consecration as they hold be not now SITTING not lying on the Altar because he first instituted it SITTING as they unanimously grant and is now SITTING at Gods right hand in heaven 6ly All foreign Protestant Divines and Commentators I have seen on the Evangelists joyntly grant and assert that Chist instituted and his Apostles received the Lords Supper sitting and our own Martyrs Writers both used and writ for the use continuance and revival of this gesture of Sitting as Mr. William Tyndal Thomas Beacon in their Workes printed cum Privilegio long before Mr. Cartwright and others raised this Contâ—oveâ—sie and Mr. Hooker Bp. Morton Dr. Iohn burges with others who have writ in defence of kneeling at the Sacrament acknowledge it for a truth Whence Dr. Boyes a Dean of Canterbury in his Pestil on St. Stephens day thus argues for the change of this posture used by Christ his Apostles Concerniâ—g Kneeling at the Lords Supper If the Church have power and authority â—o change the time commanding us to receive the Communion in the morning whereas Chirsts was in the night to change the place whereas Christ ordained it in a Private house we communicate in a Temple To change the Number and quality of the Persons delivering the Sacrament unto more than twelve and to Women as well as Men I see no reason but it hath authority to change the Gesture The Time was altered because for this Sacrifice the Morning is the most fit time the Place was altered because the Church was the most fit place The Gesture was altered also being a matter not of the Sacraments essence but of outward Order only because Kneeling is the most fit gesture for Protestants especially who deny the gross real presence and hold the Lords Supper an Eucharist or thanksgiving unto God for the redemption of the World by the death of his Son giving of thanks is a part of Prayer and in Prayer no gesture so fit as Kneeling So that by this Doctors confession Christ his Apostles and the Primitive Christians used the gesture of Sitting not Kneeling at the holy Mysteries till the Church by her own Authority in after ages changed it into Kneeling I wonder therefore much at Mr. Thomas Paybody hiâ— bold assertion in his Iust Apology for the gesture of Kneeling in the Act of receiving the Lords Supper London 1629. part 2. p. 49. I do avow that it is impossible to demonstrate so as the Consciâ—nce may infallibly build thereupon that either Christ or his Apostles Sate in the Eucharistical Supper and at a Great Doctors assertion that they kneeled at it and received only the Paschal Supper Sitting when all the premised Scriptures Authors and sundry more resolve the contrary What Church it was that changed this Gesture and when how or for what cause she did it Dr. Boyes defines not But learned Thomas Beacon Prebend of Canterbury long before he was Dean in his Catechism printed cum Privilegio with his Works London 1563. dedicated â—o all the Archbps. Bpâ— of England and applauded with some of their Panygerick Verses in commendation of his Piety and Learning gives us this account thereof of these Gestures of Kneeling Sitting Albeit I know confess that Gestures themselves be indifferent yet I could wish all such Gestuâ—es to be avoided as have outwardly any appearance of evil according to this saying of St. Paul Abstain from all evil appearance And forasmuch as Kneeling hath been long used in the Church of Christ at the receiving of the Sacrament thorow the doctrin of the Papists although of it self it be indifferent yet I could wish it were taken away by Authority of the Higher Powers Why so for it hath an appearance of evil When the Papists had made of the Sacramental Bread and Wine a God and had taught and commanded the People to worship it as God than gave they commandement streightwaies that all the People should with all Reverence Knâ—el unto it Worship and Henoâ—r it And by this means the Gesture of Kneeling crept in and is yet used in the Church of the Papists to declare That they Worship the Sacrament as their LORD GOD and SAUIOUR But I would wish with all my heart that either their Kneeling at the Sacrament were taken away or else that the People were taught that that outward Reverence was not given to the Sacrament or outward sign but to Christ which is represented by the Sacrament But the most certain and sure way is utterly to cease from Kneeling that there may outwardly appear no appearance of evil according to the commandement of St. Paul lest the Enemies by the continuance of Kneeling should be confirmed in their Error and the Weaklings offended and plucked back from the truth of the Gospel Kneeling with the knowledge of godly honour is due unto none but God alone Therefore when Sathan commanded our Saviour Christ to kneel down before him and worship him he answered It is written thou shalt worship the Lord thy God As concerning Sitting at the Lords Table which is also used in certain reformed Churches if it were received by Publick authority and common consent and might conveniently be used in our Churches I could allow that Gesture best For as it is not to be doubted but that Christ and his Disciples Sate at the Table where Christ delivered unto them the Sacrament of his Body and Blood which use was also observed in the Primitive Church a long time after so likewise is it most comely that we Christians follow the Example of our Master Christ and of his Disciples nothing can be unreverently done that is done after the example of Christ and of his Apostles We come together to eat and drink the holy mysteries of the body and blood of Christ we have a Table set before us is it not meet and convenient that we sit at our Table The Table being prepared who standeth or kneeleth at his meat Yea rather who sitteth not down When Câ—rist fed the people he bade them not kneeâ— nor stand upon their feet but he commanded them to sit down which kind of gesture is most meet when we assemble to eat and drink which thing we do at the Lords Table Neither doth the â—itting of
made a Footbanke unto that Antichristian Monstâ—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 affiâ—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-book set forth and confirmed by King Edward the Sixth in the year 1552. used continued in all Books of Common Pâ—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 PEOâ—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 thâ—â—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 iâ— 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 thereâ—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 â—onsâ—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 Gueâ—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
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
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