those who refuse to do it upon such fancies grounds which either Christ his Apostles the Primitive Church Christians knew not or deemed insufficient to induce them to change fitting into kneeling at the Lords Supper 3ly If the Objectors or other Subjects or persons of inferiour quality were invited to sit down and eat at the Kings Princes Lord Keepers Lord Mayors or any other Great Mans Table at Dinner or Supper it would be reputed a strange singularity folly indecency or contempt not reverence decency or good manners in or for all or any of them out of pretended modesty or unworthinesse to kneel down only before or lye prostrate under their Tables but not to sit down at them and eat together with them when commanded as all antiently and at this day use to do without kneeling or prostration at or under the Table Why should it not then be so in those invited by Christ himself to eat and drink at his sacred Table 4ly Christ Jesus by his death merits and transcendent love hath not only made us Members of his body of his bone and of his flesh one in and with him his own Brethren Friends yea Sons and Children of God his Father but also Heirs and joynt Heirs with Christ of the Kingdom of God yea Kings and Priests unto God his Father and promised To him that overcometh will I grant to sit with me in my Throne even as I also overcame and am set down wiâ—h my Father in his Throne and also appointed unto his Disciples a Kingdom as his Father hath appointed unto him That they may eat and drink at his Table in his Kingdom and sit on Thrones and in Heavenly places together with him not pick up crums under his Table or kneel or lye prostrate at a distance from it All which conâ—idered may satisfie the Objectors at leastwise so far as to disswade them from censuring their fellow Communicants who receive sitting as irreverent proud prophane undâ—vouâ— irrâ—ligious or restraining this their Christian Liberty and posture of sitting in receiving the only thing they contend for leaving them to kneel or use what gesture they deem best for their own particular practise If any yet further object as they do That in the Lords Supper we receive a Pardon of all our sins from God under the Great Seal of Heaven Therefore we ought to receive it kneeling as Malefactors use to receive their Pardons under Seal from the hands of their King kneeling on their knees I answer 1. The Lords Supper is not a Pardon under Seal to all Communicants since the unworthy eat and drink Damnation to themselves therein 1 Cor. 11.27 28 29 30. 2ly It was instituted not as a Pardon Sealed but in remembrance of Christs death and passion for our sins and to shew forth his death till he come Luke 22.19 1 Cor. 11.24 25 26. 3ly It is received only as spirituall meat and drink to feed and nourish our souls unto everlasting life to eat and drink as food not to keep or reserve in a Trunk Pix or Box as men keep their Pardonâ— without eating them I am sure without drinking them when sealed only with hard Wax and Parchment Therefore they rather ought to receive it sitting as a sacred Feast and Supper at which all usually sit not knâ—el not as a Pardon which none ever received in a Patten or Chalice 4ly Though Malefactors receive Charters of Pardon from their Princes own hands now then kneeling yet none use to receive them from their Officers or Ministers hands in that posture in our own or other Kingdoms who ever received a Pardon or Charter thus from the Lord Keeper at a Seal or from the Hanaper Officers Nor is the Lords Supper now received by any from Christâ— or Gods immediate hands but only from their Ministers Therefore we ought not to kneel by their own comparison 5ly The Apostles when they received it from Christs own hands at its first institution who best knew the nature of it did not receive it kneeling but sitting Neither did any afterwards receive it kneeling but sitting from the Apostles and primitive Fathers hands why then should all now receive it from the Priests or Ministers hands only kneeling not sitting since this reason prevailed not with them to give or receive it kneeling 6ly The chief cause of receiving it kneeling in the Church of Rome after Transubstantiation introduced as Dr. Iohn Burgess confesseth that on the steps near the Table was that the Priests might with more ease put it into the Receivers mouthes without spilling who might not take or receive it with their own hands which custom being exploded in our Church all receiving it in their hands and putting it into their own mouths the reason of the introduction and use of Kneeling ceaseth To close up this point I shall seriously request all Protestant Kings Nobles Parliaments and Laymeâ—â— considerately to observe the sad effects and dangerous consequences of allowing any Church Council Convocation of Clergy-men who usually monopoliâ—e both the Title and Power of the CHVRCH though never so stiled in Scripture or the Articles of our Church a power to alter or innovate any Ceremony or Rite used by our Saviour or his Apostles in the Institution and Celebration of the Lords Supper upon pretext of Custom and lawfull Authority in the Church so to do the only Plea for changing sitting into kneeling in the act of its receiving by this one president of the Council of Constance Upon a Petition and Complaint of some Bishops and Church-men in that Council Anno 1414. Of the growth of Heresie and Schism in some parts of the world by administring the Lords Supper to Lay-men in both kinds and likewise after Supper or else not Fasting by some Priests according to Christs own Primitive Institution and the Apostles practise who pertinacioâ—sly affirmed that they ought to do thus against the laudable Custom of the Church reasonably introduced Hereupon this sacred Council as they stile themselves lawfully assâ—mâ—led in the Holy Ghost endeavouring to provide for the safety of the faithfull against this Heresie by the mature deliberation of the Prelates therein assembled and of many Doctors as well of the Divine as Humane Law declared decreed and defined by a special Canon therein ratified Quod licet Châ—isâ—us post Coenam instituerit c. That although Christ instituted after Supper and administred this venerable Sacrament to his Disciples under both species of Bread and Wine Tamen hoc non obstante Yet notwithstanding this the Authority of the sacred Canons preferred before the Canon of the Scriptures the laudable and approved Custom of the Church hath observed and doth observe That this Sacunrament ought not to be celebrated after Supper nor to be received of Christians who are not Fasting unlesse in case of Infirmity or other Necessity granted or admitted by the Law or
the Communicants at the Lords Table want her glory for as the standing of the Iews at the eating of the Lords Passover signified that there was yet to come another Doctrine then the Law of Moses even the preaching of the glorious Gospel of our Lord and Saviour Christ Iesus and other Sacraments than Circumcision and the Passover even the Sacraments of Baptism and the Lords Sâ—pper So in like manner the sitting of the Christian Communicants at the Lords Table doth signifie preach and declare unto us that we are come to our journies end concerning Religion and that there is none other Doctrine nor none other Sacraments to be looked for then these only which we have received of Christ the Lord. And therefore we sitting down at the Lords Table shew by that gesture that we are come to the perfection of our Religion and look for none other Doctrine to be given unto us Thus this antient Leaâ—ned Prebend Mr. Roger Cutchud some years before him in his first and second Sermons of the Sacrament Anno 1552. printed Cum Privilegio 1560. determineâ— the like in these words Many comming to the Lords Table do mis-behave themselves and so do the lookers on in that they worship the Sacrament with kneeling and bowing their bodies and knocking their breasts and with elevating of their hands If it were to be elevated and shewed to the standers by as it hath been used Christ would have elevated it above his head He delivered it into the hands of his Disciples bidding them to eat it and not to hold up their hands to receive it and not to worship it And so delivered it to them Sitting and not Kneeling Only God is to be so honoured with this kind of â—everence and no Sacrament For God is not a Sacrament neither is the Sacrament God Let us use it as Christ and his Apostles did if thou wilt be more devout then they wâ—râ—â— be not deceivâ—d but beware that thy Devotion be not Idolatry So he As for Dr. â—oyes with Bishop Andrews and others reason for the Churches changing Christs his Apostles and the Primitive Churches Sitting at the Lords Supper into Kneeling Because there is giving of thâ—nks in the Lords Supper which is thereâ—ore stiled the Eucharist which is a part of Prayer and in Prayer no gâ—sturâ— so fit as Kneeling this is very weak and unsatisfactory to many judicious Christianâ— 1 Because by this Reason all Christians and Kneelers at the Lords Supper ought not to sit but kneel at their own Tables too when they eat and drink because they do or ought to pray and give thanks to God before and after meat and blesse their meat as our Saviour did the Sacramental bread and wine in imitation of the Custom of the Iews consecrating and blessing their meat and drink at their Feasts and Tables in their private houses as Guliel Stuckiuâ— with others cited by him Walaeus Ainsworth Buxdorfius prove most amply But Christ though be gave thanks and blessed the bread and wine at his last Supper did not kneel but sate with his Apostles at the Table both when he blessed and distributed the Elements as the premises evidence Yea when he solemnly blessâ—d and distributed the Loaves and Fishes to the people and thâ— bread he did eat with his twelve Disciples he made them sit down not kneel both before and whiles he blessed them and gave thanks and did eat sitting Mat. 14 19. Mark 6.39.40 41. chap. 8.6 Iohn 6.10 11. Luke 24.30 and all Christians still do the like at their own Tables This therefore can be no sufficient reason to change sitting into kneeling 2ly If Thanksgiving be a part of Prayer and therefore to be performed kneeling as the fittest posture not sitting or standing pray why do these Kneelers teach us That we ought to stand up at Gloria Patri and rise up from our knees and seats to repeat it and some Popish Canons enjoyn all to stand up while it is repeated Is it not a Thanksgiving a Blessing and so a part of Prayer as well as the Eucharist They must therefore kneel at that for the future or else disclaim this reason and their standing up at it 3ly The Priests and others used to stand up to give praise and thanks to God 2 Chron 20.19 1 Kings 8.14 15. Yea the Israelites more usually stood then kneeled when they prayed to God in publick or private as is evident by 1 Kings 8.14 2 Chron. 20.5 chap. 9.13 Gen. 19 27. Levit. 9.5 Deut. 10 8. chap. 29 10. 2 Chron. 29.11 Ezech. 44.11 15. Ier. 15.1 chap. 18 20. And not only the Pharisee but humble Publican in the Gospel stood not kneeled when he prayed with a dijected face and spirit Lord be mercifull to me a sinner Luke 18.11 13. yea Christs Disciples likewise stood when they prayed and used the Lords Prayer and that by Christs approbation if not expresse precept Mark 11.25 When ye stand praying forgive c. which relates to Mat. 6.14 immediately following the â—ords Prayer which we never read the Apostles used kneeling but standing only and that by Christs approbation and command How then can kneeling be the fittest gesture in Prayer and for the Lords Prayer especially which most Bishops and Ministers kneel down to say at the end of their own Prayers before their Sermons which they make standing not kneeling Why stand or kneel they not a like at both and contradict the Apostles practise as well in kneeling at the Lords Prayer as at the Lords Supper when as they stood at the one and sâ—te at the other Is not this to bid a Non-obstante to Christ and his Apostles To controul and censure their practise gesture instead of imitating them To Lord it over Gods people and inheritance and deprive them of that Christian Liberty which Christ himself hath purchased for them 4ly There is not one precept nor president in the Bible for Kneeling at the Lords Supper but many direct Texts and Presidents that Christ and his Apostles received it sitting whose examples we ought to imitate rather then any Doctors Phantasmes No precept in the Old Testament or New and very few presidents in either for Kneeling in Prayer especially in publick Prayer There are many Presidents for sitting and standing both in publick and private Prayers â—astâ— Humiliations in the Texts forecited and the Primitive Church Christians for above 800. years after Christ on all Lords dayes throughout the year and from Easter till Whitsontide constantly prayed standing not kneeling in honour and memory of Christs Resurrection without bowing at his name Iesus or kneeling at the Lords Supper for ought appears by any Council Father or Ecclesiastical History the places of St Ambrose and Augâ—stine produced by the Papists for Adoration of the Hostia and by others for kneeling at the Sacrament grounded upon a mis-translation and mistake of Psal. 99.5 Adore and worship his Foot-stool
the mentioning or at or in the naming of God or Iesus But they must necessarily be expounded in this sence In the name of God or Iesus that is In the supreme Power Majesty Soveraignty Authority of God or the Lord Iesus In the name being oftentimes used for In the Soveraign Power and Authority of God of Iesus or Christ onely not for the bare names God Iesus or Christ as Mat. 28 19. Acts 3.6 16 18. 1 Cor. 5.4 5. 2 Thess. 3.16 Mat. 7.22 Mar. 9.38 â—uc 10.17 Mar. 16.17 18. See also 1 Sam. 17 45. Psal. 8.1 Psal. 10.1 5. Psal. 33.21 Psal. 44.5 Psal. 48 10. Psal. 54.1 Psal. 89.24 Psal. 118.10 11 12. Psal. 124.8 Prov. 18.10 Esay 50.10 64. â— all to the same purpose Thus all Justices Judges Officers in their Warrants use the word Name when they wâ—ite These are to will and require you in the Kingâ— Name that is In or by virtue of his royal authority not of any Christen name or Surname of his to do thus and thuâ— The true translation of this text being thus cleared which I hope to see accordingly amended in all our New printed Bibles and Common-Prayer Books by rechanging At into In the Name by publike authority and command from the King or Parliament in case the Bishops neglect it and the meaning thereof in part discovered I shall next examin the true genuine sence oâ— the words For the full understanding whereof so far forth only as respects this Ceremony of bowing at the name Jesus these 4 things are to be inquired 1. What is meant by the name above every name which God gave to Christ after his exaltation into heaven in which every knee must bow and what that name is 2ly What is here mâ—ant by boâ—ing of every knee 3ly What by things in Heaven Earth and under the Earth 4ly When and where this bowing of every knee shall be For the first Most Expositors generally accord that this Name above every name which God gave to Christ is nothing else but his supreme Power and jurisdiction or his inherent real Soveraign Lordship as he is both God and Man over all things and creatures whatsoever or which is all one his real title Lord given him above 50 times in the New Testament in direct terms or Lord of all things coupled with his actual frâ—ition of his supremâ— Lordship That this and nought else is in truth the name intended in this text is most perspicuous not only by the forequoted Scriptures where name is used for Soveraignty Power Authority but also by direct texts as Ephes. 1.19 20 21 22. According to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places farr above all principâ—lity power and might and dominion and every Name that is named not only in this world but also in that which is to come and hath put all things under his â—eet and gave him to be head over All things to his Church Here the Apostle useth Name for principality power dominion or Lordship and makes the name above all name given to Christ at his Exaltation nothing else but his supreme Lordship over all things which Christ himself acknowledgeth Mat. 28.18 where he tells his Disciples after his Resurrection All power is given unto me in heaven and earth St. Peter in his Sermon Acts 2.32 to 36. after he had spoken of the Passion of Christ concludes thus of his Resurrection and Dominion This Iesus hath God raised up c. for David is not ascended into the heavens but saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thine enemies thy footstool Therefore let all the house of Israel know that God hath made the same Iesus whom ye have crucified both LORD and Christ. The making of Christ then after his Resurrection as God and Man Lord over all was the name above every name which God then gave to Christ who is Lord of all as the same Apostle Peter affirmes in his Sermon to Cornelius Act. 10.36 Yea Lord over all Rom. 10.9.12 and King of Kings and Lord of Lords 1 Tim. 6.15 Rev. 17.14 chap. 19.16 That observable text Rom. 14 6 to 13. will make this most clear He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks for none of us liveth to himself or dieth to himself for whether we live we live unto the Lord or whâ—ther we die we die unto the Lord Whether therefore we live or die we are the Lords For to this end Christ both died and rose and revived mark this well that he might be Lord both of Quick and Dead But why dost thou judge thy Brother or why dost thou set at nought thy Broâ—her we must all stand before the judgement sâ—at of Christ for it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God So then every one of us shall give an account of himself to God Here the Apostle expressely resolves that the Name given to Christ by God his Father after his Resurrection was nothing else but Lord yea Lord both of quick and dead And that this bowing of every knee prophesied by Isay c. 45 23. and alluded unto in Phil. 2.10 11. is nothing else but the Appearance Submission and Subjection of all men Angels to him as their supreme Lord when they shall stand before his Tribunal in the day of Iudgement not any bowing of the Knee or stirring of the Cap unto him when his Name Iesus is mentioned in the Church where the greatest part of men never yet appeared nor resorted unto in any age If all these direct parallel Scriptures be not sufficient or satisfactory enough to prove evidence this hiâ— Name Lord or his Soveraign Dominion over all Creatures as God equal with his Father to be the Name above every Name in which all Knees must bow the text it self unanswerably resolves it For that Name above every Name in which all Knees must bow is that Name only which every tongue must confesse the text it self assuring us so much and coupling the bowing of the knee and confession of the tongue both together But the Name which every tongue shall confesse is this That Iesus Christ is LORD Phil. 2.11 Therefore Lord must be that Name above every Name in which every knee must bow This is the Name by which all persons Good and Bad Pagans and Christians Iews and Gentiles all Angels and Devils shall call Christ at the last day of Judgement the only time when this Scripture shall be actually fulfilled Which day as it is often called The day
hath 〈◊〉 his Name when he ascended into heaven to shew forth his death till he come This seems to be his meaning by his precedent words His name he hath left behind to us that we may shew by our reverence and respect to It how much we esteem him But to take them in the favourablest sense they import That kneeling at or to the consecrated Elements of Christs body and bloud in the act of receiving them in the Lords Supper is a duty prescribed by or necessarily inferred from this Text of Philâ— 2.9 10. as well as bowing at and to the name of Jesus which some Great Rabbies have thence concluded with more confidence then judgement For as there is not one syllable in the whole Text Chapter or Epistle relating to or intended of the Lords Supper and so not of kneeling bowing at or to the sacred Mysteries in it So doubtlesse things in heaven and thingâ— under the earth did never yet receive or eat the holy Sacrament much lesse adore or kneel thereat or thereto Neither can this Text in any probability enjoyn the Posture of kneeling at the Lords Supper upon these considerations following 1. It is most apparent that Jesus Christ himself instituted his last Supper and adminiâ—tred the consecrated bread and wine to all his Disciples as they sate at the Table immediately after the Pascal Supper ended in a Sitting not Knéeling Posture as all the Evangelistâ—â—hus joyntly attest Mat. 26.20 c. Mar. 14.18 c. Luke 14 22. c. Iohn 13.12 c. When the â—ven was câ—mâ— Hâ— sate down with the Twelve as Matthew records it He sate down and the Twelve Apâ—stles with him So Lukeâ— And as They Sate and did eat afterward Iesus took â—read c So Mark And said Take â—at this iâ— my body c. Comparâ—d with Luke 22.27 Whether is grâ—ater He that siâ—teth at Meat or he that serveth Is not â—e that Sitteth at Mâ—at but I am among you as he that serveth spoken by Christ to the Apostles at and while they sate receiving the Lords Supper or applyed by this Evangelist to that Season And with Luke 24.30 whâ—ch some Protestants and most Papists apply to this Sacrament after Christs Resurrectiâ—n And it came to passe as he sate at meat with them He took Bread and blessed it and brake and gave to tâ—em Therefore Christ instituted and the Apostâ—es received the Sacrament sitting without all dispute 2ly It was the constant usage and custome of the Jewish Nation yea the practise of Christ his Apostles to Sit at all their Civil and Sacred Feâ—sts Suppers Sacrifices Râ—pasts as is most evident by all these ensuing Texts most express in point Gen. 27.19 c 37.25 c 43.33 Exod. 16 3. â—ev 32.6 Judg. 19.6 1 Sam. 9.22 c. 16.11 c. 19â—5 24 25 34. c. 20 24 Ruth 2.14 1 Kings 10.4 5. c. 13.19 20. c. 15.35 2 Chron. 9.4 Ps. 26 4â— 5. Prov. 23. 1 Cant. 1.12 Ezech 44.3 Mich. 4.4 Neh. 8â— 7. Esther 3.15 c. 7.7 c. Mat. 14.19 20. c. 15 35. c. 26.6 7. Lu. 14.7 8 9 10. c. 17.7 8. c. 7.36 37 c. 9.14 Marke 2.15 16. c. 13.3 4. c. 6.39 c. John 6.10 11 c. c. 12.1 2. Actâ— 10.41 Mar. 8.6 c. 6. 21 22 26. 1 Cor. 8.10 c. 10.9 Lu. 22.14 27 30. Therefore no doubt they all â—sed this Geâ—turâ— of Siâ—ting not kneeling at the eating and drinking the sacred Mysteries of the Lords Supper as well as of the Passeover a Type only of the Lords Supper whicâ— the Jewes alwâ—ies received Sitting after tâ—eir deliverance â—rom the Aeâ—yptian bondage though moâ—t conjecture they did eat it Stâ—nding in Aegypt when firâ—â— inâ—tituted though the Text doth not express it as is proved at large by learned Francis Tremelius on Mat. c. 26.20 Gulielm Stuckiâ—â— Antiqu. Conv. l. 2. c. 34. and others against the error of Chrysostom â—heophilact and others who thought the Jewes and our Saviour Chriâ—t with his Disciples did eat it standing not sitting 4ly The Jews and people of God yea Heathens too in their Solemn publick and private Fasts Prayers Sacrifices Devotions usually SATE not Kneeled down before the Lord and his Prophets witnesse Judg. 20.26 1 Sam. 1.9 2 Sam. 7.18 1 Chron. 17.16 Ezra 9.4 Neh. 1.4 Ps. 137.1 Gen. 31.10 1. Kings 19.4 Isay 52.2 c. 3.26 c. 47.1 5 8. Job 2.8 12. Num. 2.10 Ezech. 14.12 c. 20.12 c. 26.16 c. 33.31 Mich. 7.8 Zech. 4.8 Lu. 1.79 Lu. 10.13 c. 8.35 Mat. 27.61 Deut. 33 3â— 1 Cor 14 30. Jam. 2.3 Yea we read that Christ usually SATE when he instructed the people Mat. 13.1 2â— c. 26.55 he said I sate daily with you teaching in the Temple yea he SITS now at his Fathers own right hand in heauen making intercession for uâ— Col 3.1 Ps. 110.1 Rom. 8.34 Hebr. 1.3 c. 10.12 Therefore it is more than probable from this consideration that Christ and his Apostle SATE nor kneeled at the Lords Supper this gesture of Sitting being a gesture of humility as St. Augustine defines as well as Kneeling and more frequently used in daies duties of fasting and humiliation than any other posture aâ— the premised Scriptures evidence or than falling down upon the knees to pray on such daies as these of which we find one onely President in Scripture Ezra 9.5 and that after long sitting down astonied v. 3 4. which sufficiently refutes the error of those who repute Kneeling the fittest humblest gesture both in Prayer and receiving the Sacraments though they use it not in the Act of Baptizing 4ly That Chrysostom Theophilact Calvin Camerarius Beza and others on Mat. 26.20 Mar. 14.18 c Lu 22.14 are of opinion that Christ and his Apostles did eat the Pascal Supper standing which being ended Deinde recumbentes recumbentibus tradidit suum Sacramentum Primum enim perfecit significatum deinde verum perfecit recubuisse proprium Pascha traditurus Peracto selenni Pascharitu ut caenaret râ—cubuisse interpretor learned Gulielmus Stuckius Antiqu. Convivinalium l. 2. c. 24. De more Sedendi ad Mensam de sedibus atque sellis proves at large that it was the general custom of the Iews as likewise of the Grecians Romans and most other Nations in their Civil and Sacred Feasts to sup and eat SITTING and that Christ and his Disciples did institute and eat the Lords Supper Sitting which Buxdorfius and Antonius Walaeus Commentarie on Mat. 26.20 prove at large to whom I refer the Readers for fuller satisfaction 5ly This truth of our Saviours and his Apostles Sitting at the Lords Supper That Christ administred and his Disciples received the Lords Supper Sitting is so apparent that the Papists themselves who as most affirm introduced Kneeling at the Lords Supper to adore the Consecrated Elements and that the Priests might with more ease put the Bread into the Receivers mouths which themselves must not touch nor handle in most of their Mass-books Mâ—ssals
was long bâ—â—ore râ—asâ—nably introduced and Sitting prohibited only by the Authority of the Church in such sort and â—or such reasons as are already mentioned in this Council of Constance may not produce any further Innovations in our Sacraments Administration and Doctâ—ine too by degrees and engender Nâ—w Schismes â—ontâ—ntions Disturbances Excommunications Prâ—secutioâ—s Persâ—cutions of câ—nscientious godly Ministers and Lâ—yickâ— to the great interruption of our Churches and Kingdomes peace the total frustration of his Majesties most Gracious Declarations and Intentions towards all hiâ— loving Subjects to their general discontent The prevention wherof out of mere duty loyalty service to his Majesty unfeigned desire of our Churches future Unity Prosperity by just Dispensations Indulgencies to all his Majesties consciencious Loyal Subjects according to his real and royal Intentions in this particular hath made me more copious in this just Apology for Sitting without passing any over-rigid Censure upon Kneeling as utterly unlawfull in the Act of Receiving or on those who practise it in ouâ— Churches out of piety humility and true Christian devotion Moderata durant Let our Prelates Churches Parliaments moderation therefore in these Particulars of Sitâ—ing Kneeling and Bowing at the Name of Iesus be known unto all men and exercised towards each other for the Lord iâ— at hand I shall close up this Discourse with the Evangelical Precept Expostulation and advise of God himself and his Apostle St. Paul to the Church Saints of Rome it self and throughout the World in a like case Ro 14 3 c. Let not him that eateth the Lords Supper kneeling despise him that eateth not kneeling nor him that eateth not sitting oâ— standing but kneeling judge him that eateth sitting for God hath received him Who art thou that judgest another mans Servant to his own Master he standeth or falleth sitteth or kneeleth He that â—aâ—eth sitting or standing eateth to the Lord for he giveth God thanks and he that eateth not sitting or standing but kneeling to the Lord he eateth not so and giveth God thanks Why dost thou judge thy Brother or why dost thou set at nought thy Brother who receiveth sitting standing or kneeling We shall alâ— stand before the Iudgement seat of Christ Let us not therefore judge or censure one another in these indiffâ—rent Gestures any more but judge this rather that no man put a stumbling block or an occasion to fall in his Brothers way Let us therefore follow aâ—ter things that make for Pâ—ace and things whereby we may edifie not crucifie grieve destroy excommunicate or discontent each other Destroy not him with thy meat or thy gesture at it for whom Christ died All things indeed are purâ— but it is ill for that man who eateth with offence or to impose any Gesture whereby thy Brother stumbleth or is offâ—ndâ—d or made weak Happy iâ— he that condemneth not himself in that which he alloweth for whatsoever iâ— not of Faith is Sin to him that doth it But to leave this Collateral Discourse of Kneeling at the Sacrament which some would enforce from this Text and return to Bishop Andrews passages concernâ—ng Bowing AT and TO the Name of Iesus as a duty of the Text. I shall desire the Readers to take notice of these Mistakes and Errors as I humbly conceive them not onely couched but cleaâ—â—y â—xprâ—ssed in them His first Error is this That the name Iesus is the name above every name intended in this Text which Fathers and modern Expâ—sitors gainsay His Second That the name Iesus is above all names whatsoever yea above the name of God His Third That this name Iesus is one of Gods own names and the chiefest name of God His Fourth That this Text enjoynes men to bow TO not in or at this very name Iesus and to this name only His Fifth That our Saviour hath left this his name behind him now his Person is ascended into Heaven to this very end that we might do reverence and bow unto it His Sixth That the words of the Text are so plain as they are able to convince any mans conscience that they ought to bow to the name of Iesus when rehearsed in the Church His Seventh That there is no Writer of the Antients on this place except Origen but litterally understands it and likes well we should actually perform this duty of bowing to the name of Iesus when pronounced His Eighth That Ambrose Hierome Cyril and Theodoret in their Quotations in his Margent are of this opinion and thus understand this Text. His Ninth That there want not Reasons why we should rather bow to the name of Iesus than to the name of Christ. His Tenth That Christ is not yea cannot be the name of God His Eleventh That God cannot be annoynted His Twelfth That Iesus is the chief name of God and so by consequence that Iesus could not be annoynted for therein consists the force of this Reason His Thirteenth That the name Christ was communicated by God to others but the name Iesus not it being a proper name to our Saviour only His Fourteenth That that which is proper is above that which is holden in common His Fifteenth That Christ is not so good as Iesus because the end is better than the meanes and he was annoynted that he might be a Saviour His Sixteenth That we must bow to the name of Iesus with reference to the sence That is with â—eference to the Person of Iesus as he is a Saviour His Seaventeenth That this bowing is no taken-up worship or humane invention or injunction but a â—uty of the Text directly set down by God himself yea an Act which is of Gods own prescribing His Eighteenth That the Brazen Serpent was not a thing enjoyned nor instituted by God himself as this is His Nineteenth That the Superstition occasioned by this bowing cannot abolish it His Twentyeth That this bowing as it may be superstitiously used so it may be irreligiously neglected too For the two first of these his Mistakes they are directly confuted by sundry Fathers who make the â—ame here given to Christ above every name to be no other but the name God and that in truth and reality not mere appellation as Verse 6. Who being in the form of GOD thought it not robbery TO BE EQUAL WITH GOD compared with Verse 11. That every Tongue should confesse that Iesus CHRIST is LORD to or in the glory of GOD THE FATHER intimate Witnesse likewise their ensuing Authorities Tertullian De Trinitate lib. Tom. 2. p. 261 262. Accepit enim nomen quod est super omne nomen quod ut que non aliud intelligim us esse quà m nomen Dâ—i Nam quâ—m Dei sit solius esse super omnia consequens est ut nomen illud sit super omnia quod est ejus qui super omnia est Dei c. vid. Ibid. Athanasius De Incarnatione Christi contra Apollinarium p. 271. C. Et cum dicit Ideo super-exaltavit eum Deus