Perth assembly Containing 1 The proceedings thereof. 2 The proofe of the nullitie thereof. 2 [sic] Reasons presented thereto against the receiving the fiue new articles imposed. 4 The oppositenesse of it to the proceedings and oath of the whole state of the land. An. 1581. 5 Proofes of the unlawfulnesse of the said fiue articles, viz. 1. Kneeling in the act of receiving the Lords Supper. 2. Holy daies. 3. Bishopping. 4. Private baptisme. 5. Private Communion.

Kneeling considered, as it is a breach of the second commandement.

KNeeling in the act of receaving the Sacramental elements, is not only a breach of the institution in the Gospell, but also of the second commandement of the law.

The first breach of the commandement made by kneeling is, the sinne of Idolatry. Idolatry is committed in this act divers wayes. The Papists kneele in the act of receaving, because they beleue verely, that the bread is transubstantiat into Christs bo∣dy, and upon this supposition of transubstantiation and bodily presence, they kneele. This is the grossest idolatry that ever was in the world. The Lutheran kneeleth upon his supposition of consubst••ntiation, and Christs reall presence by consubstanti∣tion: this also is idolarrie and the supposition false. A third sort kneele for reverence of the Elements, not giving to the Ele∣ments that high kind of worship called commonly cultus latriae, which the Papist giveth, but an inferior kinde of worship due (as they thinke) to consecrate creatures: this also is Idolatry.

Kneeling for reverence of the elements, is Idolatry, because it is a religious worship of a creature. It is not civill worship they giue in the act of receiuing the sacred Elements: the matter and motiue of their reverence is a matter of religion, to wit, because the elements are holy signes and seales: it is therefore religious worship. Religious worship is divine worship. All manner of worship pertaining to godlinesse and religion, is religious wor∣ship.g 1.1 Divine or godly worship is all manner of worship per∣taining to godlinesse and religion (saith Doctor Abbots.) Di∣vine worship is proper to God: therefore religious worship, or worship of religion is peculiar to God alone. Augustine saith▪ Apostolus & creaturam laudat & eitamen cu••tam religionis exhibere vetat.h 1.2 The Apostle commendeth the creature, forbiddeth ne∣verthelesse that worship of religion be yeelded to it. And again he saith,i 1.3 Quis dicat non debere observare Christianos ut uni Deo re∣ligionis obsequium serviatur: Christians are to obserue that with the dutie of religion they serue God onely. Peter and the An∣gell refused religious worship. If it may not be giuen to An∣gels and Saints, farre lesse may it be given to dead elements and sencelesse creatures. To kneele for reverence of the elements, and a religions estimation of them in the mind, is to determine adoration in the creature. Some honour r••doundeth to God, or

Christ, but that convoy by redundance, is common to all re∣spectiue, and dependant worships given to dead and sencelesse things: for Creatures without sence are not worshipped abso∣lutely for holinesse, vertue, or any other excellencie inherent in themselues, but for their coniunction with, or representation of the persons represented, in whom the excellency is intrin∣secally: and this the Papist will grant, not onely of his Images, but of all sacred things also. They are worshipped onely in re∣spect of the person, yet notwithstanding of this dependant and respectiue worship, they affirme the sacred things are worship∣ped per se, howbeit, not propter se, by themselues, howbeit not for themselues; because by themselues they haue relation, or coniunction with or representation of the persons adored: that is, they haue in them a cause of adoration, howbeit a dependent cause. Swarez sayth, Honor illis exhilitus non in illis sistit,k 1.4 sed in ipsas personas propter quas adorantur, redundat. That the honour de∣termined in the Images or sacred things, redoundeth notwith∣standing to the principall. He that honoureth a mans image, honoureth it for his sake whose image it is. This transient worship is convoyed to the principall, onely mediatly: God will haue no mediate creature to go between him and his wor∣ship: he will not communicate a glance of this worship to any creature. Civill worship is convoyed mediatly to the person of the Prince, by bowing to sencelesse creatures, as to the chaire of Estate, the cloath of Estate, the Kings letter and seale, because the estate thinkes it expedient for Princely Maiesty that these things be reverenced, which serue in a speciall manner for the Princes use, as signes of his presence or pleasure. But the cere∣monies of the Court, and mediate civill worships, are not rules of religious adoration. For as Augustine saith, Multa de cultu divino usurpata sunt, quae honoribus deferuntur humanis,* 1.5 sive humili∣tate nimi••, sive adulatione pestisera. That too great humility or pestiferous flatterie, may be the originall of many humane ho∣nors and courtesies. God hes inhibit mediate religious wor∣ships.

It may be objected, that holy things ought to be reverenced.

Answer. True, but not worshiped. Veneration is one thing, A∣doration an other. Adoration belongeth to persones. Venerati∣on to things perteining to persons, and is nothing els, but a reli∣gious respect, or reuerent estimation of things perteining to the vse of religion, a preservation of them that they be not lost; a decently vsage of them according to their kinde. This venerati∣on or reverence, is a respectiue or relative reverence giuen them

for Gods sake. Kneeling for reverence of sensles creatures, is, to take the proper gesture of relatiue adoration, and apply it to relatiue reuerence. For religious kneeling in all the Scripture is a gesture of adoration, and soveran worship. Augustine, speak∣ing of the brasen serpent, Sacred writings, and the bread in the Sacrament, sayeth. m 1.6 honorem tanquam religiosa habere possunt, stuporem tanquam missa non possunt. They may haue honor as maters religious, but wonder, as maters of me••vell they can not haue. When Ezra read the booke of the law Nehem. 8.3.4.5. the people stoode vp, but when he praised God they bowed themselues and worshiped the Lord with their faces toward the ground. Here ye see veneration and adoration. submissiom, and recognition of some other thing more excellent. The altar, the offerings, the Preists garment, were holy, yet the Iewes worshiped them not. The uncovering of the head, is a gesture of reverence, and yet the Gentiles had their heads covered when they worshiped their Gods, as Brissonius proveth. n 1.7 Drusius proveth the like o 1.8 of the Iewes, that they couered their head when they prayed to God. But kneeling was ever holden among all nations for a pro∣per gesture of adoration. either ciuile or religious.

The Ministers of Lincolne in the third part of their defence laid to the charge of their Church representatiue, that kneeling is intended for reverence of the elements. I refer the reader to their proofes: for the present let it only be observed, upon what occasion kneeling was urged. In their first reformation it was left free. Gardiner, Boner, and other Papists sought to make the first booke of common prayer odious, amongst other things for want of reverence to the Sacrament. The Papists made in∣surrection, and challenged proudly in their Articles a reforma∣tion, for reverence of the Sacrament: and on the other side, some, inconsideratly fixed railing libels at Pauls-cross, and other places, terming the Sacrament lack of the box, the Sacrament of the Halter, round Roben &c. These proceedings moved Rid••y in his preachings at Pauls-Crosse to proceede so far, that the cheefest papists seemed to desire no more, but that his practise might be answerable to his doctrine. This stirre made also Cran∣mer, and Ridly, at the second revewing of the booke of common prayer, to inioyn kneeling, with this reason; that the Sacrament might not be prophaned, but holden in a holy and reverent estimation. They feared to offend superstitious people in a time of strong opposition, untill they were better taught, neither was their judgement cleare in this cause: for they thought it not idolatry to worship the consecrate elements, with an inferiour kinde of

worship, and for the relation they haue to the thing signified, providing they yeeld not unto them soverain or godly worship, as they called it. They were but newly come forth out of the darke denne of popery, and could not see all things in the first dawning of the day.

In the late act, we are ordeined, to kneele for reverence of the divine misteries. I see not wherein this differeth from the Bishop of Rochesters argument. p 1.9 that great and reverent dreed∣full misteries, must be receaved with greate and dreedfull hu∣militie of soul, and humiliation of body: therfore in the act of receauing we must kneel. If this argument were good, then the Sacraments and sacrifices of the old law should haue been thus worshipped: And if we will measure by the sight, the sa∣craments and sacrifices of the old Law were more dreadfull then the sacraments of the new. For the slaughter of beasts, and Sheding of blood, was more dreedfull, then the pouring out of wine. The auncients held the sight of this Sacrament, not on∣ly from pagans, but also from the Catachumenists, they prea∣ched darkly, they wrote darkly, to the same end. This doing was not commendable, it made the mysterie of this Sacrament both dark and dreadfull. Augustine hes already said, they may be honored as matters religious but wondred al as matters of marvel they can not. But to returne to the purpose, to kneel for reverence of the mysteries is nothing els but to worship the mysteries.

Wheresoeuer the publick intent of a Kirk is to worship the Sa∣crament, every privat man following that intent, is formally an Idolater. If his priuat intent be divers from the publik, yet he is still materially, & Interpretatiuè an Idolator. If a man receiue the Eucharist in the papisticall Kirk on his knees, howbeit he kneel not vpon the supposed conceit of transubstantiatiō, but his own privat intent, he is materially guilty of their grosse Idolatrie. Ismenias stouping down before the King of Persia to take up a ring, which he let purposly fall, was not excused▪ because this stouping in common vse, was the adoring of the King of Persia.

Kneeling directed to the bread and wine in the hands of the Minister, is idolatrie, howbeit the inward motion of the minde and affection of the hart be directed only to God, or his Son Christ, as the only object of adoration. This immediate convoy of worship to the principall obiect, is nothing else but that finer sort of Idolatry and relatiue worship, which Durandus, Holcot, Mirandula, Alphonsus, Petrus Cluniacensis, and others, giue to their images. They say Images are not otherwise adored, then that before them and about them, are exhibite the externall

signes of honor: the inward affection is directed onely to the principall object: as the services done at a funerall show, to one emptie coffine, as if the corps were present. See Bellarmine q 1.10 and Swarez r 1.11 when it is said therfore to varnish this second intent that the elements are not Objectum quod, the thing it self that is worshiped, nor objectum in quo, or, per quod, in the which, or by the which, but objectum a quo significativè the obiect or signe mo∣ving vs vpon the sight thereof, to lift vp our hearts to the spiri∣tuall object of faith. This kinde of relatiue worship will not be found different from the relatiue worship of Durandus and the rest: For Bellarmine and Swarez draw Durandus and the rest from In illa, et per illam Imaginem, in and by the image, to Circum and coram, about, or before the Image. Swarez sayth s 1.12 that the image is neither the formall, nor the material, the total, nor the partial object of adoration in their opinion; but that only at the presence of the images the principal called to remembrance by the image is adored, that the image is an occasion, amids, a signe stirring up a man to adore the prin∣cipall. Their adoration then was also abstract from the object, as they pretend theirs to be. The bread and wine or any other creature whatsoeuer, differeth not in this present case, for how∣soeuer they were ordained of God to be signes and seals of his graces, yet they are not in statu accommodato ad adorandum; they haue no such state in the seruice of God, as that by them, or before them God or his sonne Christ should be adored. Next If this kinde of relatiue worship were to be allowed, then all the holy signes both in the old and New Testament should haue serued to the same vse. Then they who are far distant from the table should kneel, for the Elements are to them, objectum a quo significatiuè. Then at the sight of the sunne or any bewtifull creature, we should kneel seeing they put vs in minde of Gods incomprehensible bewtie. And seeing many of them doe al∣low the historicall use of images, we may fall down before the Crucifix, providing the action of the minde be abstracted from the image. Thirdly all the parts of Gods worship ought to be direct, and not oblique. Perkins t 1.13 sayth, it is idolatrie to turne, dispose, or direct the worship of God, or any part thereof to any parti∣cular place or creature, without the appointment of God, and more specially, to direct our adoration to the bread or the place where the bread is, what is it lesse then Idolatrie.

Kneeling before the elements referred directly to Christ. is, either a gesture signifying the humble submission of the mind in generall, whereby we make obeysance, as if he were bodily present: or else it signifieth more particularly our humiliation

In prayer: this is but a speciall, the former was a generall; The like reasons serue against both. It is trew we can not kneell to God in prayer, but there are many things before us, a Kirk, a house, a wall, a tree, a starre, &c. But we set them not before us purposly; we are by no direction tyed unto them, they stand only before us by casuall position, neither can we chuse other∣wise to doe. It is true, likewise, that God directed his peo∣ple under the Law to bend and bow themselues toward the Ark, and the Temple wherein the Ark was, and the Mountaine whereon the Temple was situate: partly least that rude people should turne their worship another way; partly because of his promise to heare them when they shold pray toward the Tem∣ple, or the Ark; partly because of his singular maner of presence in the Ark: he was said to dwell between the Cherubines, the Ark is called his foot-stoole? and sometime the face of God; the glory of the Lord. It is reason, where God is present after an extraordinary maner, as when he spake out of the bush, and the cloud, that odoration be directed to the place of his extra∣ordinary presence. The Altars; the offerings and other holy things wanted the like presence, and the like promise. The Ark and the Cherubines upon the Ark, were not seene: and therefore could not be readily abused to idolatry.

The Sacramentall elements haue neither the like presence, the like promise, nor the like commandement. Worship is tyed no longer to any certaine thing or place on earth. Ioh. 4.21.22. Adoration is tyed in the new Testament to the manhood of Christ, the true Ark and propitiatory: and is caried to that place, in which we certainly know the said manhood to exist substantially sayeth Perkins, u 1.14 and therefore it is, that wee lift up our eyes to the heavenes, where he is, and direct our very externall worship unto him.

It is objected, and said, that wee may pray in the act of recea∣ving; therefore wee may kneele in the act of receaving. An∣swer. This objection insinuates that kneeling is the proper and onely commendable gesture of prayer, and therefore the Bishop of Rochester exponeth the standing of the publican Luk. 18.11.13. to haue been kneeling, because (sayeth he) the Iewish cu∣stome was to pray kneeling. But if he had remembred the Lords owne saying Ierem. 15. though Moses and Samuell stood before me &c. he might haue understood that they prayed stan∣ding as wel as kneeling. Drusius observeth, x 1.15 that of old they prayed standing, that therfore prayers were called stations, or standings. And Rabbi Iuda had a saying, that the world could not subsist without sta∣tiōs or standings y 1.16 And where it is said, Abram stood before the lord:

Manabem, an Hebrew Rabine expoundeth it, he prayed before the Lord. Next the prayer meant of, is either some publicke prayer uttered by the Minister, or the mentall prayer of the communicant. As for the prayer of the Minister in the act of distribution, it is flat against the institution, as I haue already sayd. The Minister is ordained by the institution to act the person of Christ, and pronounce the words of promise. This is my body: as if Christ himselfe were pronouncing these words, and not change the promise into a prayer. Fenner in his princi∣ples of Religion z 1.17 layeth this down as a ground, That in the se∣cond commandement we are forbidden the practise and use of any o∣ther rite, or outward meanes used in the worship or service of God, then he hath ordained, Ioh. 4.22. 2 King. 18.4. and that by the con∣trary we are commanded to practise all those parts of his wor∣ship, which he in his word hath commanded, and to acknow∣ledge onely the proper use of every rite and outward meanes which the Lord hath ordained. Deut. 12.32. 2. King. 17.26. Further, we are forbidden by the second commandement to pray by direction before any creature, This publicke prayer is but a pretended cause of kneeling, as the Ministers of Lincolne make manifest in their abridgement: for no Canon of our neighbour Kirke hath directed any part of this kneeling in the act of receiving, to be assigned to the said prayer. In populous congregations, where there is but one Minister, the communi∣cants sit a quarter of an houre before the Minister repaire to them with the sacrament. And last, the prayer is ended before the delivery of the elements. As for our Kirk, no such prayer is ordained to be uttered by the Minister; therefore no such prayer can be pretended. In the late Canon it is sayd, That the most reverent and humble gesture of the body in our meditation and lifting up of our hearts, best becommeth so divine an action. Medi∣tation is not prayer, and the heart may be lifted up by the act of faith and contemplation, as well as by the action of prayer; so that neither publick nor mentall prayer is expressed in our act. But let the words be interpreted of mentall prayer, even men∣tall prayer is not the principall exercise of the soule in the act of receiving the sacramentall elements: the minde attending on the audible words, the visible elements, the mysticall actions, and making present use of them, men should not be diverted from their principall worke and meditation, upon the Analogie be∣twixt the signes and things signified. The soule may send up in the meane time some short ejaculations and darts of prayer to heaven to strengthen her owne weaknesse, and returne to her

principall worke of meditation and application of the benefites represented. These short ejaculations of the minde are onely occasionall, as a Christian feeleth his owne present estate, and are incident to all our actions both civill and religious: In the act of receiving our earthly food, in going out the way, in hea∣ring the word. If a man be moved inwardly, when he heareth, that the word was made flesh, shall he kneele as they do in the Romane Kirke? If a man should kneele at every inward moti∣on of the minde, when he heareth the word, what confusion would there be in the congregation? A man looking occasio∣nally to a crucifix, may remember Christ, and send up some ejaculations, shall he therefore kneele? The three children prayed mentally no doubt when they were brought before the golden Image, but lawfully they might not kneele before it. Perkins destinguisheth notably betwixt publick, private, and se∣cret worship: a 1.18 the secret and mentall worship must be yeelded to God, and the signes thereof concealed from the eyes and hearing of men, as Nehemiah when he prayed in presence of the King, Nehem. 2.4. In a word, the Institution, and the second commandement hinder kneeling at this time, suppose mentall prayer were the principall exercise of the soule. I heare there is alledged a third sort of prayer, to wit, that the very act of re∣ceiving is of it selfe a reall prayer. Is not this as much as to say, that craving and receiving is all one? Bellarmine b 1.19 sayth, That prayer of i•• selfe, and of the own proper office, doth impetrate, and that a sacrifice hath the force and power of obtaining, or impetrating: be∣cause it is, Quaedam oratio realis, non verbalis, a certaine reall pray∣er, not a verball. We may forgiue him to say this of the sacrifice of the Masse, where there is an offering of a sacrifice to God. But Bellarmine was never so absurd as to call the act of receiving from God, a reall prayer to God.

Their other obiection that we may praise God in the act of receiving; therefore we may kneele, may be answered after the same manner. There is no publicke thankesgiving ordained to be made at the delivery of the elements: mentall praise there∣fore must be meant. Mentall praise is no more the principall worke of the soule, then mentall prayer; what was sayd of the ejaculations of the one, let it be applied to the short e••aculati∣ons of the other. The name of Eucharist given to this Sacra∣ment, helpeth them nothing: for it is a name given by Anci∣ents, and not by the Scripture. Next, as it is called Eucharistia, so it is called c 1.20 Eulogia: for the words, he gaue thankes, and he blessed, are indifferently used by the Evangelists. Some parts of

this holy celebration stand in thankesgiuing, as the beginning and the end: and therefore is the whole action denominated from a part, saith d 1.21 Causaubon. Eulogia & Eucharistia utra{que} vox à parte una totum Domini actionem designat. It followeth not that all the parts of this holy ministration are actions of thankes∣giving.

Obiect. What we may craue of God upon our knees, we may receiue on our knees.

Ans. It is false, I may on my knees, Giue us this day our daily bread; but I may not receiue it on my knees. The people of Israel prayed for food, yet they were not esteemed un∣thankfull, for not kneeling when they received the Manna.

It is again objected, that in the act of receauing, we receaue from Christ an inestimable benefit, ought not a subject kneele when he receiveth a benefit from a Prince to testifie his thank∣fulnes? Answer, this relation from Christ to the Sacrament, as betweene the giver and the gift is common to all the Sacraments both of the old, and new law, ordinary, and extraordinary. Next we receaue the mysticall pledges, not out of the hands of God himselfe or his Son Christ immediatly, but out of the hand of the Minister. The person who receaveth the gift from the King, is supposed to receaue it immediatly: and suppose mediatly, yet ceremonies of Court, & mediate ciuil worships, are not rules of religious adoration; which should ever be immedi∣ate. Thirdly the manner of delivery of the gift and the will of the giuer, are to be considered. If the Prince call his Nobles to a banket, it is his will that they sit at table with him, as Iohan∣athan and Dauid sat at King Sauls table. Christ hes declared by the Institution, after what maner he wold haue vs receaue these mysticall pledges. Kneeling cannot agree with the actions and precepts of the Institution.

The second breach of the second commandement made by kneeling, is, the shew of conformity with the papists. The Lord forbade his people to be like the Gentiles, Leuitie. 18.3. and 19.27 & Deut: 12. the christians were forbidden to decore their houses with bay leaves, and greene boughes, because the paga∣nes vsed so to doe, or to rest from their labours, those dayes that the Paganes did. If conformity in things not haueing state in Idolatrous seruice, but onely glanceing at the honor of the Idoll, be condemned; far more is conformity in the grossest act, wherin the life and soul as it were of their Idolatrie standeth, Such as is the gesture of kneeling among the papists. And for this cause Hooper e 1.22 in his sermon before King Edward, for

the same cause condemned this gesture. This outward confor∣mity tickleth the papist, and offendeth the godly.

The third breach of the second commandement made by kneeling is, the reteining of a monument of vile idolatrie. All humane inuentiones polluted with idolatrie, except they be of necessarie vse, ought to be remoued from Gods seruice. This ge∣sture had a spot of profanation from the beginning, being at the first birth in this act dedicat to Idolatrie. The brasen serpent set up at Gods own command, was not spared when it was abused. We detest the very garment of a theese, or a whore, though it be innocent. Biza f 1.23 sayeth, many things may be tollerate for the weake, which may not be restored after they are tane away. He commendeth them, who haue abolished kneeling amongst o∣ther things tanquam apertas Idolomanias.

The fourth breach of the 2^d comandement made by kneeling, is, the continuall occasion and danger of idolatry. Wee are for∣biden all occasions and provocations of idolatry. There is a na∣turall pronnesse in all men to idolatry; great ignorance in the common people, and Superstition rooted in the hearts of men: Papistes daily increase, the idol of the bready God is still in great accompt in the Romane Kirks round about us, and in private corners amongst us: and yet men are not ashamed to say, that all memory of former superstition is past, and no pe∣rill is to be feared againe. The virgines in Cyprians time gran∣ted they walked with yong men, talked with them, went to bed with them, but when it came to the act they absteined. Cyprian g 1.24 answereth, Nou est locus dandus diabolo: nemo diu tutus periculo proximus. i. Place should not be given to the devill, no man is long safe who is neare the point of danger. The Belgick Kirks in their Synods permitted not liberty of kneeling, for the same respect of bread-worship as may be seene in, the harmony of their Synods, set forth of late by Festus Homius h 1.25, Liberum est stando, sedendo, vel eundo caenam celebrare non autem geniculando ob artolatreias periculum. If a lawfull use could be devised yet this danger cannot be eschued. Information by preaching is a suf∣ficient remedy: meate doth not nourish so fast as poyson doeth corrupt. The watchmen are some time ignorant, or negligent, many want doctrine. It is better to fill up the pitt, then to set one beside it to warne the passengers that they fall not in, such ceremones ought to be appointed, which by their goodnes and edification may help the preaching of the word, and not such as the word must daily haue need to correct. The strength of many poore Christian soules should not be tryed by bringing

them to the very brink of danger.

The fift breach of the second commandement made by kneeling, is, a shew of wisdome in wil-worshipe and humility, Coloss. 2.23. a worship is set up by mans voluntary devotion in a principall part of Gods service, under colour of humility. We ought to come indeed, and receaue with humility these misticall pledges: but is there no reverence and humility, but in kneeling? Swarezi 1.26 sayth that humility and adoration are di∣stinguished, in their proper motiues and respects, in propriis ho∣nestatibus et motivis. It was not manerly for the disciples to use any gesture they pleased at Christs table. It was his honor to command, and their humility to obey. Sitting was not pomp, glorious pride, or prophane gesture, as men are not ashamed so to call it; because it was obedience to the Lord. This their pre∣tended humility, is a naturall humility; like unto Peters, when he refused that Christ should wash his feet. Obedience is better then sacrifice. Fenner in the doctrine of the Sacraments.k 1.27 hath a notable saying, [that the whole honor of the Sacraments is, that they remaine unto the Church of God in that simplicity he left them; and that no action here is worth any thing, but by rea∣son of Gods word, which is sanctified to a profitable use, and made an instrument of the working of the holy Ghost.]

Object. There is no new worship appointed, but an action already appointed for Gods service is applyed to the said Sup∣per. Answ. The parts of Gods worship may not be applyed to other when comlines, commodiousnes, institution, and command will not suffer. A man may not kneele all the time of the Ser∣mon; he may not reade in the act of receaving; baptisme may not be ministred in the midst of the communion, and many such instances might be alledged. Aquinas sayth, l 1.28 Superstuum in his quae ad divinum cultum pertinent esse potest no secundum sub∣stantiam quanti, sed secundum alias circumstantias, puta quia cultus divinus exhibetur cui non debet exhiberi vel quādo non debet vel secū∣dum alias circumstantias prout non debet. That superfluity in things pertaining to the worship of God, is to be considered, not accor∣ding to the quantity, for we cannot worship God exceedingly enough: but is to bee considered according to other circum∣stances, viz. when the worship of God is not exhibited to whom it ought to be exhibited, or when it ought not, according to o∣ther circumstances, as it ought not to be exhibited. By super∣fluity he meaneth excesse, a vice in all morall vertues. To bee short, a rite Sacramentall, devised by man, pretending humi∣lity, and shouldring out other rites instituted by God, cannot

be but presumptuous wil-worship. Such is the gesture of knee∣ling, as we haue already proued.

Obiect. The Eucharist is a part of Gods worship, therefore we ought to kneele in the act of receiuing.

Answ. In a large sence every act whereby God is honoured may be called the worship of God, as oathes, vowes, sacrifices, &c. But adoration is the worship of God in a strict sense. Knee∣ling is the gesture of adoration, but not of every part of Gods worship. Receiving, eating, drinking in the sacrament, are parts of Gods worship, but they are not gestures of adoration. All the Sacraments both of Iewes and Christians, were parts of Gods worship as well as the Eucharist, and yet they kneeled not in the act of participation.

Obiect. The Eucharist is a sacrifice, and congeries sacrificiorum, a heape of sacrifices, a commemoratiue sacrifice, a sacrifice of a broken and contrite hart, of praise, of praier, of almes, therefore this Sacrament should be receaved with kneeling, sayeth the B. of Rochester m 1.29: and therfore the gesture of kneling is rightly applyed to such a kinde of worship.

Answer. The actions aforesaid are called sacrifices, onely by a∣nalogie and metaphoricallie▪ they are not proper sacrifices: the invisible Sacrifice by the which a man offereth himselfe by con∣trition, inward devotion, mortification is the daily Sacrifice of a christian. Rom. 13.1. we offer our selfes to be sacrificed when the word is preached. Rom. 15. we kneele not when we giue almes. These improper and metaphorical sacrifices, are not acts of ado∣ration. n 1.30 The paschall lambe was slaine in the maner of a reall sa∣crifice, and yet notwithstanding of this immolation, they knee∣led not at the eating of the paschall lamb. The Sacraments of the old and new Testament were alyke in representation, significati∣tion, and exhibition. Of prayer and praise we spake before in particular.

Notes

• g 1.1

  Defence of Perkins 2. part. pag. 1180.
• h 1.2

  Contra Faust. lib. 14 c. 11.
• i 1.3

  Contra 2. epist. Pelag. lib. 3. cap. 4.
• k 1.4

  In Aqui∣natem. Tom. 1. Disput 51 sect. 3.
• * 1.5

  Lib. de civ. Dei. lib, 10. cap. 4.
• m 1.6

  De trinit. lib. 3. c. 10.
• n 1.7

  Fo••mulae lib. 1.
• o 1.8

  Preterita. 1. Cor. 1.4
• p 1.9

  Discourse of kneeling pag. 124.
• q 1.10

  De iima∣ginibus cap. 20
• r 1.11

  in Aquin. Tom. 1. disp. 54. sect. 3.
• s 1.12

  ibid. disput. 53. sect. disp. 54. sect. 4
• t 1.13

  Idolatry. p. 677.678
• u 1.14

  Idolatry pag. 677.678.700 701.
• x 1.15

  In Mat▪ 6.
• y 1.16

  Sine stat••••nibus non subsisteret mundus.
• z 1.17

  Pag. 95.
• a 1.18

  Idolatry pag. 70••.
• b 1.19

  De Missa▪ l. 2. c. 4.
• c 1.20

  Cyril. ep•• 10. con. Nestor. in cō••cil. Ephesin••
• d 1.21

  Exercit. pag. 517.
• e 1.22

  On Ionas ••n. 6.
• f 1.23

  Epist. 8.
• g 1.24

  Lib. 1. ep. 11.
• h 1.25

  Cap. 13.
• i 1.26

  Tom. 1. Disp. 51. sect. 1.
• k 1.27

  Pag. 130
• l 1.28

  2.2. quest. 81. ad 5.
• m 1.29

  Discours. p. 84.
• n 1.30

  Swarez. tom. 1. dis∣put. 51. sect, 2. Est autem ri∣diculum dice∣re Elecmosy∣nam esse actū adorationis.