A re-examination of the five articles enacted at Perth anno 1618 To wit. concerning the communicants gesture in the act of receaving. The observation of festivall dayes. Episcopall confirmation or bishopping. The administration of baptisme and the supper of the Lord in privat places.

CHAP. V.

Kneeling in the act of receaving the sacramentall elements of the supper is idolatrie.

WE prove it to be idolatrie, first considering it, as it is enjoyned by the act of that pretended as∣sembly holden at Perth, next as the action is considered simply in it selfe.

We are directed by the act of Perth to kneel in reve∣rence of the sacrament, * 1.1 which is idolatri••, as L. confes∣seth, if we do so. But we are directed to kneel in due re∣gard of so divine a mysterie, * 1.2 to wit•• as is the sacrament, or as is the receaving of the body and bloud of Christ, to wit, in the sacramentall manner. Wee will examine the act by parts, according to L. his analysis, howbeit wee acknowledge him not for the authentike interpreter of it.

The first reason for kneeling in the narrative, * 1.3 is set downe in these words, Since wee are commanded, by God himselfe, that when wee come to worship him, we fall downe and kneel before the Lord our maker. Relative to this rea∣son, we have in the conclusion this inference. Therefore in reveren••e of God, the assembly thinketh good, that the sacrament be celebrated to the people meekly, and reverently

••••••••ling upon their knee••. For the confirmation of this reason is alledged, Psal. 35. vers. 7. out of which verse the words are taken. By this reason, Christ and his Apo∣stles, and all that have communicated sitting, or stan∣ding, or passing, since the dayes of Christ, have sinned. For if wee be commended by God to kneel, wee sinne if we kneel not. Next, the word translated worship, Psal. 95. 7. is taken, not generally for any action, or service divine, or religious expressed by the word Cul••us in La∣tine, as it is taken here in the act, for then wee should sinne, if we kneel not, when we bear the word read or preached, but it is taken more strictly for a speciall kinde of worshipping of God, to wit, adoring God by the gesture of prostration. And so wee shall bee com∣manded to prostrat our body with our hands and feet spread upon the ground, and not to kneel only. For the people of God under the law used foure kindes of gestures in signe of honour: First, a bending, or bow∣ing downe of the head or face only, which was the least degree, and is expressed by the word Cadad: next, a bending or bowing of the superiour ••uk of the bo∣die expressed by the word Carang: the third, kneeling, expressed by the word Barach: the fourth, prostrating the bodie with hands and feet spread, as I have said, ex∣pressed by the word Histachaveh. The last three are all mentioned in the verse alledged. Thirdly, we have not here a commandement from God, but David his exhor∣tation, or invitation to the godly, not to kneel or fall downe before the Lord, when they come to worship him, or as the word beareth to prostrate themselfes, for that were as much as to desire them to fall downe and kneel, when they come to fall downe and kneel; but

he exhorteth and inviteth them to come and prostrate themselfes, bow and kneel before the Lord their maker in token of thanksgiving, that is, in the temples where the arke was, and where the Lord was present in a won∣derfull manner sitting betweene the cherubims. It is grosse ignorance to inferre hereupon, that wee should, or are commanded to kneel at the receaving of the sa∣crament, more then at the hearing of the word, or at any of them, unlesse they think the sacrament the Lord their maker.

The second reason in the narrative, * 1.4 saith the Do∣ctour, is this, And considering withall, that there is no part of divine worship more heavenly and spirituall, then is the holy receaving of the blessed bodie and bloud of our Lord and Saviour Jesus Christ. Relative to this reason we have in the conclusion these words, And in regard of so divine a mysterie, the assembly thinketh good, that that blessed sa∣crament be celebrated to the people humbly, (or as the act ratified in parliament hath, meekly) and reverently up∣on their knees. We have here no other description of re∣ceaving the sacrament in the narrative, but the receaving of the body and bloud of Christ, which smelleth strongly of the reall presence. For the like, and some other phrases hath Master Prinne discovered Doctour Cou••ins to be popish in the survey of his privat devoti∣ons. Then all that communicate, receave the body and bloud of Christ in at their mouth good and bad. This shall please the Lutheran and Papist full well.

But by mysterie, * 1.5 saith the Doctour, is no meant the elements, nor is it said mysteries, but mysterie. It may well be the elements are not meant, because it may be, they thinke the elements vanish away, and nothing re∣maine

but the accidents, or that Christs body and bloud are substantially present with the elements, or some other unknowne way, as the Doctour hath beene mute∣ring in privat. And that is a mysterie indeed. But by mysterie must be meant the sacrament: for in the narra∣tive we have no other phrase to expresse the sacrament, but the receaving of the body and bloud of Christ, which is relative to this word mysterie. And in the conclusion, the word sacrament both preceedeth and followeth: So the words in the same sense may be framed thus, Consi∣dering, there is no part of divine worship more heavenly and spirituall then is the holy receaving of the blessed sacrament, therefore the assembly thinketh good in regard of so divine a mysterie, or in regard of so heavenly a pa••t of Gods worship, that that blessed sacrament be celebrated, &c. Whereas he saith, the word is mysterie, not mysteries in the plurall number, howbeit we finde it so in the first copies, let it be mysterie; The Doctour himselfe in his solutions for kneeling, useth sometime the word mysteries, sometime mysteries. * 1.6 Casaubone speaking of this sacrament, saith, It is called sometime m••sterie, sometime mysteries. Dicitur autono masticè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aut numero multitudinis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionysius Areop••git a entituleth the chapter of the Lords supper, The mysterie of the syna••is or holy commu∣nion, Ambrose saith, * 1.7 Indignus est Domino, qui aliter mysterium celebrat, quàm ab eo institutum est. Hierome saith, Licet in mysterio possit intelligi, tamen veriùs corpus Christi & sanguis ejussermo scripturarum est, Oecumenius saith, That the Apostle calleth the mysterie of our Ma∣ster, the Lords supper. A number of testimonies might be cited to this purpose. The reason of such speach is, because both the sacramentall signes are referred to one

Christ. It is but one action the celebration of the sup∣per. Further, we receave the bodie and bloud of Christ, when we heare and beleeve the promises of the Gospel, read, * 1.8 exponed, or rehearsed. Origen saith, Hoc quod modo loqu mur, sunt earnes Christi, that which we are presently speaking to you is the flesh of Christ. And in another place, We are said to drinke the bloud of Christ, not only by the rites of the sacraments, but also when we hear the word. Hierome, as ye heard before, That more truly the speach of the scri∣pture is the body and bloud of Christ. If then in the narra∣tive, be no me ••o me••nt then the spirituall receaving of Christs body and bloud, it is no more a reason for knee∣ling at the receaving of the sacrament, then at hearing of the promises of the Gospel read and exponed. The words therefore must bee meant of the sacramentall manner of receaving, and the words relative in the con∣clusion, In regard of so divine a mysterie; must meane, In regard of the mysticall o•• sacramentall receaving; and so the Communicant is directed to kneel, in regard of the sa∣crament.

The third reason in the narrative, * 1.9 is the correspon∣dence betweene the outward gesture of our body, and then meditation, and lifting up our hearts, whe•••• wee re∣member, and consider the mysticall union betwixt Christ and us, and among our selfes, whereof we are made par∣takers by the receaving of Christs body and bloud. He shunneth to set downe the words of the narrative, and of the conclusion answerable to them, as he did in the former two reasons, because he perceaved they could not be framed to his purpose. For there is no mention made in the narrative of mysticall union, nor is it said in the narrative, that the most humble and reverent gesture

of the bodie, well becommeth the meditation, and lift∣ing up of our hearts, when wee remember and consider the mysticall union betwixt Christ and us, but that the most humble and reverent gesture of our body in our meditation and lifting up of our hearts, becommeth well so divine and sacred an action, to wit, as is the receaving of the body and bloud of Christ. Wee are not directed by the act to meditate and lift up hearts, but to use that kinde of gesture, which becommeth meditation and the lifting up of the heart; nor is kneeling a gesture well becomming meditation. Wee meditate sitting, lying, walking. Kneeling is a gesture well becomming prayer, but not meditation. By lifting up the heart, no necessity to meane prayer: for the minde and heart may be lifted up by faith and contemplation, without prayer. And to this lifting up the Communicants were exhorted of old with sursum corda, least their hearts and mindes should be groveling and onely bent upon the elements. And so the lifting up of the eyes may be a signe of lift∣ing up of the heart and minde, in token that wee looke confidently to have our desires granted by God, who dwelleth in heaven, as the casting downe of the eye as a token of humiliation for sinne. Suppose by lifting up of the heart prayer should be meant, yet kneeling is not the humblest gesture for prayer, but prostration. Then we should prostrat our selfes when wee receave the sacra∣ment. Next, if the Communicant shall pray mentally, when hee receaveth the sacrament, and in that regard kneel, he shall be exercised other wayes then the act of receaving requires. Further, a secret mentall prayer shall be commended to him in publike without a vocall, and the signe of it the humble gesture of kneeling, whereas

the signes of secret and mentall prayer in publike should be concealed, so farre as may be. The minister, when he delivereth the elements, is not directed to use a vocall prayer to be followed by the Communicant. And wee see, the Conformitants are not uniforme among them∣selfes in the words uttered at deliverie of the elements. If we may sit, or stand, or kneel in time of prayer, then kneeling is not enjoyned in regard of prayer, but some other thing intended. But, as I have said, we are not di∣rect, by the act to lift up our hearts or pray; and there∣fore I need not, as yet, to insist upon this pretext. Gi∣ving, that in the conclusion these words, In remem∣brance of so mysticall an union, ••e answerable in the nar∣rative, the meditation and lifting up of our heart; then by meditation and lifting up of the heart, is meant not prayer, but remembrance. And what is that, to say, to kneel in remembrance, that were to kneel for a memo∣riall. But suppone it were thus, when we remember, and as he addeth consider, to remember and consider is not to pray. Shall we kneel, whensoever we are put in minde of that mysticall union? And what is meant by this my∣sticall union? It may meane as well a materiall con∣junction, as they call it, or corporall union of the body of Christ, with the bodies of the Communicants, by touch in the mouth, swallowing downe to the stomack, and mixture with the bodies of the communicants, as spirituall with the soule. O Lord, let thy bodie which I have taken, and bloud which I have drunken, c••eave uut•• my guts and en••rals, saith a Romane missall. But the spi∣rituall eating of Christs flesh, and drinking of his bloud, and the mysticall union between Christ and us wrought by it, is as well done out of the sacrament, as in it, saith

Master Downe, * 1.10 Wee are not united with Christ by recea∣ving his flesh into our mouthes, but by faith, which may be done without ever participat••ing the sacr••ment.

That the Reader may perceave the better, how the act is contrived, let him read it without the two lies clo∣sed within the parenthesis, seeing the act is whole, and entire without them, and he shall see, that it may passe among Papists and Lutherans, not one word or syllable sounding against a reall presence in the signes, and that we are directed to kneel not in regard of any prayer, but in due regard of so divine an action or mysterie, as is the sacrament, or sacramentall receaving of Christs bodie and bloud. * 1.11

Wee may also consider the intent of the Church of England, or rather of their prelats and adherents, that wee may take up the better the intent of our act. For conformitie with them is intended. At the first, Knee∣ling was left free in the dayes of King Edward the sixt. The Papists making a stirre for want of reverence to the sacrament: at the second reviewing of the booke of common prayer. Kneeling was enjoyned upon this rea∣son, That the sacrament might not be prophaned, but holden in a holy and reverent estimation; this was done by the directours and contrivers of the booke, partly to pacifie the Papists, partly, because their judgement was not cleare in this point. They could not see every thing throughly at the dawning of the day. Yet it was not al∣tered, but by a sta••ute 1. Elizabeth, that second booke of King Edwards was confirmed. * 1.12 Doctour Burges brin∣geth in a passage to explaine the matter, which, saith he, is left out by negligence of the printer. But it is more likely, that it hath beene done of purpose by such as were

directours. Doctour Mortoun saith, That their Church thought it fit by outward reverence in the manner of re∣ceaving the eucharist, to testifie their due estimation of such holy rites, to stop the mouths of blasphemous Pa∣pists, vilifying the sacrament with the ignominious names of bakers bread, vintners wine, profane elements, ale-cakes. But Doctour Ames, in his reply to Doctour Mortoun, * 1.13 answereth, That it was not so much for the stopping of the mouths of Papists, but that some close dissembling adversaries did hinder the worke of refor∣mation so much as they could, and that they have done so ever since, and do so still to this day. It may be such pretended the scoffing of Papists; bu•• what matter of any glosse, if kneeling be directed, that the sacrament be not prophaned, but hold in reverent estimation. Then the sacrament is prophaned belike, if wee either sit, or stand, and kneel not. Master Hu••ton saith, They kneel to put a difference betweene the ordinarie bread and wine, and these sacramentall, to which they give the more re∣verence, because it is more then ordinarie bread and wine. What more plaine? They say not, they kneel to God that the sacrament may not be prophaned, but hol∣den in reverence, &c. But simply, they are enjoyned to kneel, that the sacrament be not prophaned, &c. And suppose they were, it were no better shift then the Pa∣pists use, when they say they dedicate temples to God in honour of this or that Saint. And yet wee kneel not to God, but in prayer and thanksgiving, which are not compatible with the act of receaving, eating and drink∣ing, of which more afterward. A bare kneeling can not be presented without some signe of extraordinarie pre∣sence, or apparition.

Some of their formalists pretend, * 1.14 they kneel, because of the prayer u••tered at the deliverie of the elements, The body of our Lord Jesus Christ, which was given for thee, pre∣serve thy body and soule unto everlasting life. I answer, That it is already proved, that kneeling is enjoyned for the sacraments fak••. Next, Christ prayed not at the deliverie of the elements, but in an enunciative forme uttered the word of the promise, This is my body, This cuppe is the new testament. 2. The word of promise is the speciall clause of the charter. The sacramentall signes, are like seales hanging at the charter. If at any time therefore the word of promise should be uttered, then specially when the seales are delivered. The Evan∣gelists Matthew, Mark, Luke, and the Apostle Paul, repeat precisely and constantly that word, so that any man may perceave, the sacramentall forme of words ought precisely to be observed and uttered in the name of Christ, without change into a prayer in name of the Church. The sacramentall forme of words is observed in baptisme, why not here. Our formalists forbeare to to utter the word of promise to the Communicant. They say, They have uttered it before. It is not enough, that they were uttered before narr••iv••ly, or 〈◊〉〈◊〉 in rehearsall of the words of institution; For this sacra∣ment is an imitation of Christ, not a recitall of his words and actions. It is to doe as he did, and not to report what he did, * 1.15 saith Mouline. The rehearsall of the words of the institution le••terh us see, what warrant wee have to cele∣brate such an action, and in generall of use I read and wine. But it can not bee said demonstratively of this bread and wine in particular set on the table, that it is the body and bloud of Christ, till it be first sanctified by

prayer and thanksgiving to that use, and after delivered to the communicant, with command, to take, eat, and assurance if he so doe, the bread shall be a pledge of his body, and the wine of his bloud. Christ said not, This is my body, take, eat, but Take, eat, this is my body, or actu continuo, bad them both take and eat. The promise is annexed to the commandment as conditionall, and hath no effect otherwise, but if the condition be performed. It is a receaved action among the Divines. Elementa ex∣trausum non sunt sacramenta: The elements out of the use are no sacraments. And sacramenta perficiuntur usu. If the elements after the blessing be not delivered, shal they be sacramentally Christs body and bloud? or if delive∣red, and not eaten?

It fareth with the sacramentall elements, as with pawnes and pledges in contracts and bargans: A ring may bee set a part to bee a pledge in matrimonie, yet it is not actuallie a pledge, without consent of the other par∣tie, but only a meere sing. A stone chosen out from a∣mong many, to bee a signe of a march, is not actuallie a march stone, but in the use, when it is set with consent of parties in the march to that end. There was never a sign without the use wherefore it was appointed to be a sign. Never a march but that which divided land, nor a ban∣quet but in eating and drinking, * 1.16 saith Chamier. So the elements are sanctified, and set a part by prayer and rhanksgiving to this use, but are not Christs bodie and bloud actuallie till they be receaved and used. Panis nun∣quam est signum corporis Christi, nisi in edendo; nun quam vinum sanguinis, nisi in potando. And therefore this ho∣lie ordinance is properly defined a sacred act••on, consi∣sting of so many rites. By a figurative kinde of speach it

is true, the bread may bee called the sacrament of Christs bodie, because it is appointed to that end, as when Isaac said to Abraham, Where is the sacrifice? that is, the lamb or the ramme appointed for the sacrifice, but not properly. * 1.17 Now the Formalist presupponeth, that the sa∣crament is made alreadie, before hee come to deliver the elements, and therefore, hee sayth, hee uttereth other words at the deliverie. So yee see, they place such ver∣tue in uttering these words, This is my bodie, in the rehear∣sall of the institution, as the papist doth, that they thinke the read alreadie Christs bodie, and therefore absurd to utter these words againe at the deliverie to the Commu∣nicants: for then they should seeme to consecrate again. So grosse poperie is the ground of omitting the comfor∣table word of promise at the delivering, and snbstituting a pray••r, * 1.18 or ministeriall blessing, as P. calleth it, in the rowme of it, and such a prayer as presupposeth the bread already to bee Christs bodie: and therefore they say, The bodie of the Lord pr••serve thy bodie and soule. Heere also is a wil-worship: for howbeit prayer bee of it selfe a pure of Gods worship instituted and allowed by God, yet to pray unseasonablie, and out of time, at the will and de∣vice of man, when you should bee serving God in ano∣ther forme, it is wil-worship: neither is there necessitie of this, a prayer alreadie preceeding. And surely this their prayer is a senselesse one, like that old prayer, Anima Christi sanctificaine, which is directed to Christs soule, whereas wee should direct our prayers to his person, not to his humanitie by it self.

Let it bee observed by the way, that the words of the institution are rehearshed in the English service book, and among the rest these ords, This is my bodie, to God

in a continuall tenor with the prayer begun before, just according to the order observed in the Canon of the masse, when the priest offereth his sacrifice, which is an horrible abuse of the words of the institution, which Christ uttered to the Communicants, and not unto God. I dare bee bold to affirme, the sacrifice of the masse had never en••red in the Church, if the word of promise had beene uttered at the deliverie of the elements to the Communicants in an enunciative forme, or demonstra∣tively, as Christ did. Thirdly, if in regard of prayer, then, if Christs sacramentall speach be uttered without addi∣tion of a prayer, the Communicants must not kneel. Christs forme of speach then must be thrust out, that prayer and with it kneeling may enter in. Fourthly, suppose the prayer might be substituted in the roome of the word of promise, kneeling should not be enjoyned nor urged more precisely at that bit of prayer, then at other prayers. Yea, it is superstition to urge kneeling at one prayer more strictly, then at another, and absurd, in my judgement, to enjoyne it at all in any. They may as well enjoyne any man to lift up his eyes, to knock on his breast, to bow the head, or crouch, as to kneel: as they doe in the popish service, which hath made it the more ridiculous. for kneeling, lifting up of the hands or eyes, knocking on the breast, are naturall expressions and adumbrations of the inward motions of the soule, and proceed ex abundantia interni affectu, * 1.19 as saith Cha∣mier, and therefore ought not to be extorted by injun∣ctions, for that were to command men to play the hypo∣crits, and like comedians, to counterfite outward signes of such inward motions, as perhaps are not in them, so ve∣hement as to stir them up voluntarily to such expressions.

Yea, some of them may serve for ejaculations, as the lift∣ing up of the eyes, to knock on the breast, and to bow the head, which bowing is finished in one instant, saith L. * 1.20 All undecent and unseemly gesture in prayer, ought to bee forbidden, but no gesture ought to bee comman∣ded in speciall, but left free. Fiftly, that prayer above mentioned, is but a short ejaculation, and sooner ended then the Communicant can addresse himself to his knees. Sixtly, that prayer or short wish is ended be∣fore the Minister offer the bread to the Communicant, and bid him take it, and yet the Communicant is enjoined to continue still upon his knees. Nor is kneeling enjoi∣ned to them by statute or their service book, in regard of mentall prayer, for none such is enjoined. what suppose kneeling were enjoined in respect of prayer also, for if also, or principallie for reverence of the Sacrament, it is sufficient for our purpose. for to adore any other thing but God, or with God, are both idolatrous. Master Paybodie saith, * 1.21 Concerning prayer, I do freely confesse, that in as much as it is but an occasion, and not the principall ex∣ercise of the soule, whither it be: mentall or vocall, in the sa∣crament all busi••esse, I do neither deeme it the principall re∣spect of lawfull kneeling, neither have I reason to deeme it the principall respect upon which the Church enjoyneth it. And againe, * 1.22 Suppose there bee no prayer used in the time of receaving, I think never the worse of the gesture of kneeling. No wonder hee say so, for hee layeth down a ground, that any of the gestures may be used in any part of Gods worship, which is a begging of the question, and yet hee can not prove kneeling at the hearing of the word, let bee in the act of receaving the sacramentall ele∣ments, but out of a misprinted place in Perth assembly,

pag. 45. where in is put for after.

Farre lesse can our Formalists pretend the respect of prayer. * 1.23 For we have no act enjoyning either any vocall prayer to be uttered by the minister or mentall by the Communicant, when he is to receave the elements. Nor doe our Formalists observe one forme of words at the deliverie, either for prayer, or otherwise.

Wheresoever the publike intent of a Church is to kneel for reverence of the sacrament, * 1.24 every Communi∣cant following her direction, is an idolater. Howbeit his privat intent were divers from the intent of the act, which is urged as the publike intent of the Church, yet he is interpretativè an idolater, and to be so construed both before God and man. If any man receave the sa∣crament upon his knees at Rome, or in any other Popish Church, whersoever were his privat intent, yet he must be interpreted to kneel according to the intent of the Church of Rome. The heart may be carried one way, and the outward action another way for feare, or other respects, but that outward action must be interpreted not according to the intention of the minde, but the intent of the injoyner. If ye fall downe before an idol in Spaine, suppose for feare of the inquisition, ye commit idolatrie, and honoureth that idol in the sight of men.

If it be asked, after what manner the Communicant must be interpreted to adore, * 1.25 I answer, That upon better consideration of the act then before, I thinke the Com∣municant may according to the act kneel with a Popish intent, carring both the inward motion of his spirit, and outward submission of his body to the sacrament upon opinion of transubstantiation, or with the Lutherans in∣tent upon opinion of consubstantiation, and that for

two cases, first, because the words of the act make men∣tion only of the body and bloud of Christ, and of the blessed sacrament, but not one word of the elements of bread and wine. Next, because some of our ministers the chief urgers of kneeling are popish, and have taught in publike in the pulpits of Edinburgh, that wee ought not to contend, or descant curiously upon the manner of Christs presence in the sacrament, and that he is pre∣sent after an unknowne manner. To this purpose they cite a saying of Durandus. It is current among the En∣glish prelats. * 1.26 The bishop of Rochester in his defence of kneeling, commendeth the simplicitie of the ancients, who disputed not whither Christ were present C••n, sub, in, or trans, * 1.27 in the supper. See Hooker likewise in his fift booke of ecclesiasticall policie. And Sutton on the Lords supper, in his appendix. They will talke more plainly, when they shall see their time. * 1.28 Our Doctour commen∣deth them for this. They would have us beleeve, that the manner of the presence of Christs body at the sa∣crament is unknowne, whereas we know very well, that Christs body is present after a spirituall manner to the soules of the godly receaving by faith, ••ut to the sacra∣ment, or elemen••s only after a sacramentall manner, that is, relatively, as things signified are to signes, how∣beit farre distant. That incomprehensible or unsearch∣able manner, whereof they talke, is a lurking hole for adversaries to the truth, * 1.29 as Beza can tell him.

Our Doctour from Christs personall omnipresence, inferreth, page 142. the flesh and bloud of Christ may be worshipped in the sacrament, because, wheresoever his person is, his humanity is corjoyned with his divinitie. By this Popish reason, Christs flesh and bloud may be

worshipped in a stone, in the moone, the sunne, or any other thing else. His argument is borrowed from the Rhemists note upon Heb. 1. 8. Our doctour rejecteth the Vbiquitaries conceat of Christs humanitie, extended and diffused through every place: yet notwithstanding of this personall omnipresence, he hideth himself in the lurking hole of the imperceptible manner of the sacramentall presence. He acknowledgeth a spiritual presence of Christs body in the sacrament. B••llarmine acknowledgeth as much, * 1.30 for saith hee, Non habet Christus in Eucharistia mo∣dum existendi corporum, sed spirituum. If ye will bear the word Bodily, so will Bellarmine he content, because (saith he) Christ is not present after that manner, that bodies have existence of their own nature, unlesse the right explica∣tion bee added: He commendeth the expression of the councell of Tre••••, Verè, realiter, substantialiter, Truely re∣allie substantiallie, as the best and surest For the popish sence. When our doctours will not have us to contend about the manner of presence, whither by consubstanti∣on, or transubstantiation, yet this taketh not away Sub∣stantially in generall, but leaveth place to substantially in an unknown manner. But wee proceed: If any will extend the words of the act to the elements of bread and wine, and interpret the receaving of Christs bodie and bloud, of the souls inward receaving, then howbeit hee kneeleth not upon opinion of the reall presence of Christ in the sacrament, yet his adoration is terminated, and re∣steth someway upon the sacrament, or sacramentall ele∣ments, otherwise hee cannot bee said to kneel for recei∣ving of the sacrament.

Now, as the papists agree not among themselves about the manner of worshipping their images, so the Com∣municants

may differ in the manner and way of termi∣nating that adoration or worship. Therefore suppose he believe not the reall presence or existence of the body of Christ in the bread, yet hee may in his apprehension and imagination unite them, as the papist doth his image with the prototype, and so adore the thing with the thing sig∣nified; as the purple robbe with the King is coadored or adored per accid••ns: or hee may consider the signe, as substitute in the roome of the thing signified, howbeit absent, and performeth before it, or about it, that adora∣tion which hee would bestow upon the thing signified, and by it, or in it honoureth the thing, signified proper∣ly, but the signe improperly: As when a Kings Ambas∣sadour or Vice-gerent is honoured at some solemnitie with the honour of his Master, but improperly; for the King is properly honoured. Or as Vas••uez will have ima∣ges to bee adored, to wit, with the inward motion of the minde to the thing signified the bodie of Christ, and the exterior or outward signe of submission to the signe, to bee transmitted to the thing signified, or considering the signes as things sacred, and in relation to God, whom we are serving in the use of them. So howbeit the way and manner of terminating the reverence in the Sacrament bee different, according to the conceat of the Communi∣cant, all come to one end, to wit, to kneel for reverence of the Sacrament. Now to kneel for reverence, is a gesture of adoration, * 1.31 and soveraigne worship, as L. ackow∣ledgeth. It is nothing to the devil, whether a man erre this or that way. Howbeit the Communicants were not directed to kneel for reverence of the Sacrament, dare any man say, but they may easily fall upon it one of these wayes.

I might draw another score heere, for it is enough that the Communicants are directed by the act of Perth to kneel, for reverence of the Sacrament: for seeing hee kneeleth in obedience to that act, hee must bee inter∣preted to kneel for that end: otherwise hee may goe to Rome, and take Corpus Christi out of the popes hand, re∣serving a secret intent to himself. Therefore howbeit kneeling in the act of receiving might hee lawfull, no professour in our Church can bee excused, if he kneel.

But wee proceed, * 1.32 and setting aside the act of P••rth, wee consider the act or action it self, kneeling in the act of receaving, eating, drinking the 〈…〉〈…〉 simplie. We will prove it can not bee done but for reve∣rence of the Sacrament, or sacramentall elements, and that by two arguments.

The first argument shall bee this, * 1.33 To be tied to kneel, whither by direction of others, or resolution of our own mindes, to kneel with reverence, in any religious exer∣cise 〈…〉〈…〉 or senselesse creature, can not bee done but for 〈…〉〈…〉 of that creature. The communi∣cant is 〈…〉〈…〉 by the direction of others, or his own 〈…〉〈…〉 to kneel with reverence before dead and senselesse creatures, when hee is in the act of re∣ceaving the sacramentall elements. Therefore he knee∣leth for reverence of the sacramentall elements. I say, by direction of others, or resolution of our own minde. for we can not kneele to God in prayer, but there are many things before us, a house, a wall, a tree, &c. but they are set before us only by casuall position or situation ••••••ther can wee choose to do otherwise, but wee do not lie our selfes. I adde with reverence: for if a person finding him∣selfe diseased at the hearing of the word, finde himselfe

eased with kneeling, that can not bee called kneeling with reverence. If yee bee tied to kneel with reverence, when you are to do any religious exercise, suppone prayer, be∣fore such a creature, suppone but a'tree, and is not like∣wise tied when you pray before any other creature, your gesture of adoration can not bee without respect to the tree. God himself never appointed any creature to bee an object to the eyes of man, when hee was to adore him upon his knees, but only directed his people to kneel to∣ward a certain place, where he was present himself in an extraordinarie manner, or bound himself by promise to hear them from thence. Hee was present in the Ark af∣ter an extraordinarie manner, sitting betweene the Che∣rubins, answered by a lively voice out of it to Moses, and vouchsafed to hear such as turned toward the Temple, when they called upon him. But there is no such place appointed under the Gospel, far lesse any creature before which hee hath directed us to kneel. Our adoration is directed to that place, where wee know the manhood of Christ, whereof the Ark and the Temple were types, doth exist naturally or substantially, that is, to the heavens The sacramentall bread is not a place of Gods extraor∣dinarie presence, nor of the existing of Christs manhood substantially, or of promise to hear us from thence. It is idolatrie (saith Perkinse) to turne, * 1.34 dispose or direct the wor∣ship of God, or any part thereof to any particular 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. The Theologues, and ministers in the Palati∣nat in their admonition, touching the booke of Con∣cord, teach us, that it is idolatrie to worship God other∣wise then he hath commanded: that they are guilty of

this idolatrie, that direct the adoration of God to any other place or creature, then God hath commanded: that for this cause only these worshipped God aright, who in their gesture turned their faces toward the arke, where he was, prefer•••• after a singular manner, because God had commanded this ceremoniall adoration, pro∣mising to heare such as worshipped him after that man∣ner. But that under the new testament all ceremoniall adoration by turning us to any certaine place or thing, is damned.

In the admonition above mentioned, therefore they condemne them as guiltie of as grosse idolatrie, who adore Christ in, or beside, or before the sacramentall bread; ••s if he were corporally there, as those who fal∣ling down before any common bread, a stocke, or stone, would say, they adore Christ in it. Qui igitur Christum adorant in isto vel apud istum, vel coram isto pane, tanquam ibi corporaliter praesentem, aeque crassam ac Deo displicen∣tem idololatriam admittunt, atque is qui coram quovis pa∣ne communi aut quovis trunco, aut quovis lapid: procidens, in eo Christum se aederarit dicat. They adde, as corporal∣ly present, because these against whom they were wri∣ting maintained a corporall presence. Our doctour sayeth, It is no errour to worship Christs flesh there, * 1.35 which must bee understood as present there, whither in respect of his personall omnipresence, or by imaginarie u••ion of the bread and his bodie, or that unknown manner of sacramentall presence, with which they cloak perhaps a meaning, which as yet they think not expedient to pro∣fesse. Kuchlinus disp. theolog. pag. 597. inferreth out of Ierem. 3. 11. and Iohn 4. 23. likewise, that our ado∣ration should not bee directed, either in bodie or minde,

to the altar, or the ministers hand. Ter Simecdochen enim tollit circumstantiam omnem verti loci; ad quem in terris di∣rigitur adoratio Dei, quod ostendit Antithesis manifestè, sed in spiritu & veritate. Yee see then, howbeit wee are not tied to direct our adoration at all time to the place where the bread is, as the Jewes were toward the arke, because it is not alwayes fixed in a certaine place, these divines condemne the like manner, at whatsoever time we adore before the bread.

We uncover our heads, * 1.36 say they, when wee receave the elements, why may wee not also kneel? I answer, first, the uncovering of the head is a gesture of reverence only, and that only among some nations, but not of adoration. The Jewes, Turkes, and Mahometans pray with their heads covered. The Grecians and Romanes of old, howbeit they walked in publike with uncovered heads, except in raine, great heat, or mourning, yet in the service of their Gods, they had their heads covered. The Europeans this day uncover their heads when they are praying. Kneeling is a gesture of adoration among all nations, either in civill or religious use. Augustine saith, Honorat emnis qui adorat, no autem adorat omnes quid onorat; Every one that doth adore, doth honour, but not every one that honoureth, adoreth. Contraserm. Arian. c. 23. I will not kneel to every one, to whom I uncover my head civilly. Every one that standeth with his head uncovered in presence of the king, is not adoring, as he is who is presenting his petition to the king upon his knee in their sight. A provinciall synod holden at Lon∣don, anno 1603: ordained the head to be uncovered, when their service is read in the Church, yet I thinke they would not have enjoyned kneeling. We heare the

canonicall scripture read with uncovered heads, but yet we kneel not. The words of Christ, which he uttered at the institution, are still and often uttered; that same voice soundeth through all the tables of the world, his actions, which were divine and holy, are reiterat. In Gratians decree, De consecrat. dist. 1. cap. 68. we have a superstitious direction of Pope Anastasius, that when the Gospell is reade in the Church, those that are present, shall not sit, but stand venerabiliter curvi, bowing reve∣rently, hearken and adore. Wherefore more at the hea∣ring of the Gospell, then the Epistle, which is also Evan∣gelicall? Yet you see, howbeit that standing with bow∣ing be more then to have the head uncovered, it was but veneration. And, whereas he saith, Et fideliter adorent, the glosse hath, id est venerentur, because the word ado∣ring, is taken there in a large sense, as yee may see sundrie places above cited, not for that which is in a strict sense called adoration. Adoration in strict sense is kneeling or pr••stration. Whereas Matthew saith, chap 8. ••. of the leprouse man, That he worshipped Christ, or adored Christ, as the Latine translation hath according to the origi∣nall, Mark 1. 40. He kneeled dew••e to him, and Luke 5. 12. that he fell in his face. Suchlike, where it is said of the Cananitish woman, Matth. 15. 25. That she worship∣ped, or adored him: & adoravit eum. Mark 7. 25. it is said, That she fell at his feet. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth to fall downe like a dog o•• ••whelp at the feet of another, as our Lord. Further, our heads are not other way uncovered in the act of receaving, then in the rest of the time of the celebration; when wee are not neare the elements. And thirdly, the uncovering of our head is compatible with the varietie of actions in time of ce∣lebration,

praying, singing, the words of the in∣stitution, and chapters reade, but adoration directed, as they pretend to God, can not be without presenting•• our petitions, and thanks to God, which requireth a se∣verall part of the action by it selfe.

It is objected, * 1.37 that 1 King. 18. 39. when the people saw the fire fall upon the sacrifice, to consume it, the wood, the stones, the dust and lick up the water that was in the trench, they fell on their faces, and cried, The Lord is God. I answer, The people fell on their faces af∣ter the fire had consumed the burnt sacrifice, the wood, the stones, and licked up the water, and not in the meane time; for it is not likely that they fell downe, till they had seene what the fire had wrought. Next, what sup∣pose they had fallen down•• in the meane time, that the fire was working the worke, wherefore it was sent. Is it any wonder, that men amazed with the presence of Gods majestie in a miracle, fall downe as astonished, to worship God. * 1.38 Such a visible signe of Gods presence is called the glorie of the Lord. Doctour Jackson the Ar∣minian hath this rule to be observed, Such actions as have been managed by Gods Spirit suggested by secret in¦stinct, or extracted by extraordinarie and speciall occasions, are then onely lawfull in others, when they are begotten by like occasions, or brought forth by like impulsions. In mat∣ters of secular civilitie or moralitie, many things (saith he) will beseeme one man, which are uncomely in an∣other, and in one, and thes••••me mans deportment many things are decent and lawfull, whiles they are drawne from him by speciall or rare occasions, whose usuall practise upon dislike or no occasions, becommeth accor∣ding to the nature of the subject, r••diculous, or dishonest.

That in the service of God, and matters spirituall, the least digression or declination from proposed paternes, is farre more dangerous. To attempt the like enterprise unto Jonathans, upon warrant of his exemple, and upon like speeches of enemies inviting him to come up, would bee a superstitious tempting of God. Every man may not use the like prognostication, that Abrahams servant made use of, when he was sent to bespeak for his young master Isaac a wife. Jacob expressed his tender affection to his sonne Joseph, whom he never looked to see again, by kissing his coat, but to have hanged it about his bed or table, that it might receave such salutations evening and morning, or at every meales time, might have coun∣tenanced many breaches of superstition. Charles the fift after his fyrewell to the warres, and safe arrivall to Spaine, saluted the spanish shore in such an affectionat and prostrat manner, as his meanest vassall could nor or∣dinarly have saluted, either him or it without just impu∣tation of grosse idolatrie. These are Doctour Jacksons examples, which hee bringeth in for illustration of his rule. If there come into the Church one that beleeveth not, or one that is unlearned, and heare one after another prophesie, and finding himself convinced, and the secrets of his heart made manifest, falling downe on his knees, he will report that God is in you of a truth, 1 Corin. 14. 24, 25. Yet if hee fell downe before: them ordinarily, were it not idolatrous? Thirdly, suppose they had fal∣len downe when the fire was in working, yet it is not said, that they fell downe with their eyes po••ing upon the fire, but upon their faces, and cried. The Lord is God, because he had manifested by his presence and power in such a miracle, that he was the true God, as 2 Chron. 7. 3.

when the children of Israel saw, how the fire came down, and consumed the sacrifices, and that the glorie of the Lord had filled the house, they bowed themselves with their faces to the ground upon the pavem••n••, and worshipped and prai∣sed the Lord, saying, &c.

Salomon kneeled, * 1.39 say they, before the altar of the Lord, when he prayed at the dedication of the temple. For it is said, 1 King. 8. 54. that when he had made an end of praying all his prayer and application to the Lord, he arose from before the altar of the Lor••, from kneeling on his knees, and stood, and blessed the people. I an∣swer, The altar is not set downe there as the object, to∣ward which he directed his countenance, when he was kneeling, but only as a circumstance of the place where he was, when hee praved at that time; for he had pre∣pared a brazen scaffold; and set it in the middest of the court, over against the altar of the Lord, 2 Chron. 6. 13. He kneeled where he had been standing on the scaffold, and spread his hands toward the heavens, not toward the altar. It is said; 2 Chron. 6. 13. That he fell downe upon his knees before all the congregation of Israel, and spread forth his hands towards heaven. Neither is it said, That he turned his face to the altar. They turned their face ordinarily to that part of the temple, where the arke was the place of Gods extraordinarie presence. The arke was metonymically called God, 1 Sam. 4. 7. The Lord, 1 King. 9. 25. The Lord of hosts, the King of glorie, Psal. 24. The face of the Lord, Esa. 1. 12. for it the tabernacle was made, and the temple. It represented Gods seat, and God delivered his oracles from the mer∣cie seat above it. What likelihood then is there, that they kneeled ordinarly in their prayers looking toward

the altar, or that they come never before the altar but kneeled before it; for the altar was but dedicated at this time. It was not already dedicated, but in fieri, saith D. B. Augustine lib. * 1.40 2. ad Simplicianum qui. 4. saith, Da∣vid pr••yed before the arke, Quia ibi sacratior & com∣mendatior presentia Domini erat; because the presence of the Lord there was more sacred and more to bee re∣spected. The like answer may bee given to that place, Micha 6. 6. Wherewith shall I come before the Lord, and bow my self before the high God. They bowed themselves before the high God sitting betweene the Cherubims, not toward the altar, they bowed, when they had offered their oblations, not to their oblations. As when they presented the basket with first fruits; they first set it downe, and after bowed themselves before Jehovah their God, and so went out, Deut. 26. 24. 10. What if they had bowed, when they were offering to God? When wee are in the act of receaving, eating, drinking, we are receaving, and not offering.

They say, * 1.41 the sacramentall elements are only as obje∣ctum à quo significative, that is, as an active object mo∣ving them to worship the things signified, or God. Put case that were true. So said Purandus, Holcot, and Picus Mirandula; That they adored the prototype or samplar before the image, which put them in minde of the sam∣plar, and spake in as abstract a manner, of their worship, as the Formalist doth, when he pretendeth the purest intent he can in he manner of his adoration. And yet were they never ranked among the Iconomachi, but by the Papists counted good Catholiks. It is true, Bellar∣mine and Suarez are not content with this adoration, which they call improper adoration, when any person

or thing is honoured in place of another, as when the ambassadour is honoured with the honour due and pro∣per to the king, but for the king, or, as when all the cere∣monies are celebrat about a statue in steed of the true corps. * 1.42 Bell irmine granteth notwithstanding that, Coram illa, vel in illa, aut per illam adoratur exemplar, that after their manner of worship the samplar is adored before the image, * 1.43 or in the image, or by the image. Vazquez pro∣veth, That these Doctours made the image objectum quod, the very object passive of adoration, and that both the samplar and the image were adored, simul cum ima∣ginibus exemplaria proximè & ut quód adorari. For they used the same respect to the images, that other Catho∣liks used, they uncovered their head to them, they bow∣ed toward them, kneeled before them, and kissed them. And this he defendeth to be the right manner, when the image and the samplar are adored with one adoration, the inward motion and submission of the minde, being carried to the samplar, and the outward signe of submis∣sion to the image, being transmitted by the spirit, or in thought and defire, * 1.44 to the samplar. That all the Catho∣liks agree in this, that the kisse be so fixed upon the image, and the body be bowed before it, that the affe∣ction being inflammed with the remembrance of the samplar, be carried to it with inward reverence, Virtute cujus externum esculum in ipsum etiam veluti sagittam transmittat; by vertue or power whereof it transmitteth the outward kiss••, as an arrow, to the samplar it selfe. So kneeling before the image, prostration, or any other signe of submission is to be transmitted by the image to the samplar after the same manner. For, * 1.45 saith he, in the time of the 7. synod, there were some enemies to

images, who were content, that images were brought into the Church, not only for decorement, sed etiam ad excitand••m f••delibus memoriam exemplaris, ut coram eis ipsum solum ven rentur, illis tamen nullum signum honoris aut submissienis, neque osculo, nec inclinatione corporis, nec alio modo exhiberent, id enim idolatriam esse dicebant, ••ut also to stirre up the remembrance of the samplar, to the faithfull, that before them they might reverence only the samplar, but exhibite no signe of honour or submission, ei∣ther by kisse or bowing of the body, or any other way, for they said that was idolatrie. Quare nec osculabantur imagines, neque ipsis corpus inclinabant, nec thurificabant, sed recti coram eis, in memoriam ex emplaris exictati, in ipsum mente sola ferebantur. And therfore (saith he) they neither kissed images, nor bowed their body to them▪ nor of∣fered incense, but standing upright before them, being stirred up to the remembrance of the samplar, they were carried on∣ly in their winde to it. In another place he saith, * 1.46 Icono∣machi, qui ad solam recordationem imaginibus utuntur, ante illas genua non flectunt, nec se prosternunt, sic enim ip∣sas nota extcriori adorarent, sed erecti absque ullo gestu corporis qui reverenti••m judicet, coram imagine, exempla∣ris recordantur & ipsum spiritu solùm adorant. That is, The adversaries to images, who use images only to put them in remembrance of the samplar, they neither kneel, nor pro∣strat themselves before them, for so they should adore them with the outward note or signe, but standing upright without any gesture of the body before the image, which might be a shew of reverence, they remember the samplar, and adore it in spirit only. But these Doctours above mentioned, how∣beit their inward reverence was directed to the sam∣plar, yet the outward signe of submission was first di∣rected

to the image. Ye see then, that taking the images only as objectum à quo significativè, as instruments and meanes to stirre up their remembrance, these mangrels who were called Semiprobi, would not kneel before them: for then, saith Vazquez, they should have adored them, which he in his Popish judgement, thinketh they should have done; but these Doctours did so. So if the elements be used only as objectum à quo significativè, to stirre up their remembrance, why kneel they before them. Nay, why are not the elements lifted up, as among the Papists, after they have said, This is my body, (for, say they, it is made then a sacrament) that the peo∣ple being stirred up at the elevation with the sight of the signifying object, may kneel in whatsoever part of the Church they be. And howsoever the Doctour see∣meth to disallow the elevation, pag. 119. 120. 121. Yet he saith, we may kneel before the elements, having them in our sight, or object to our senses, as ordinarie meanes, signes, and memorial, to stirre us up to worship God and our Saviour, pag. 88. 92. what fault were there then to lift them up to be seene. Seeing then they kneel before such a signifying object, and are tyed to kneel, the signi∣fication of the object doth not help, but rather be wray∣eth, that they give that respect unto it, as by it to trans∣mit the outward signe of worship▪ mediatly to the thing signified, * 1.47 or to God, which L. confesseth to bee idolatrie, hypocrisie, and a mixture of worship: and yet this is at the least their worship. For if they used them onely as active objects, to stirre them up, they would not kneel before them in the meane time, more then when they are stirred up by the word, or works of God, by a toad, an asse, or a flee. And therefore it is not

to the purpose, that he so often harpeth upon the use of stirring and moving. * 1.48 D. B. saith plainly, That objectum à quo significativè, is medium per quod, a means by which, and that by the sacrament, they tender adoration to God. Doctour Mortoun saith, The adoration is relativ•• from the signe to Christ. If it be from the signe, it must first be carried to the signe, as a meane of conveyance unto Christ, * 1.49 saith Doctour Ames in his reply.

But D. L. in his solutions, saith, there is a great diffe∣rence between images, which are the inventions of men, and the workes of God and the sacraments. But say we, in the case of adoration there is no difference. If the historicall use of images be lawfull, as some now main∣taine, quid obstat praesentia imaginis, saith Vazquez, what doth hinder you at the sight of a crucifix to fall downe before it, and worship Crist. And if the use of images to this end be forbidden, so are also the creatures. Wee esteeme more indeed of the workes of God, then of the workmanship of man. Wee owe reverence at the hea∣ring of the word, decent and comely usage in the parti∣cipation of the sacrament, which we owe not to images, howbeit this reverent use be not properly a spece of ado∣ration. * 1.50 Gods word and workes are ordained by God for our instruction, and so are not images. But God never ordained them to this end, that in them, by them, or before them, we should adore him, or any other thing wee are put in remembrance of by them. They are not commanded to be used, either in or out of the time of divine service, in modo & statu accomodato ad adoratio∣nem. Wee may, and do use the word and sacraments for meanes, occasions, instruments to stirre us up to wor∣ship God, but it followeth not that wee should or may

worship God by kneeling before them. The generall Councell holden at Constantinople, anno 750. in con∣demning images, speaking by the way of this sacrament, hath these words, Ecce igitur vivificantis illius corporis imaginem totam, panis scilicet substantiam, quam manda∣vit apponi, ne scilicet humana effigie figura••a, idololatria intro duceretur; Behold therefore the whole or only image of that quickning body, the substance of bread, which he com∣manded to be set before them, least if it had a humane shape, idolatrie might have beene brought in. The braz••n ser∣pent was set up upon a pole, that these who were stinged with the firie serpents, looking upon it, might be cured. Yet, * 1.51 saith Vazquez, God commanded them to looke up∣on it, standing upright without any adoration or signe of submission. The people of God had their sacra∣ments, yet they kneeled not before them, nor yet heard they the word either read or exponed kneeling. When they heard the law of the passeover, they bowed not their head, howbeit it might bee finished in an instant, saith L. * 1.52 and farre lesse kneeled, but after they had heard. Gods workes are the booke of nature to teach us many things concerning God. But wee must not therefore fall downe before the sunne or moone, every green tree, an asse, a toad, when they worke, at the sight of them, upon our mindes, and move us to consider Gods good∣nesse, wisedome, power. For then wee should fall into the horrible errour of Vazquez, * 1.53 who doubted not to averre, that not onely an image, or any holy thing may be worshipped in the same adoration with God, but also any thing in the world, the sunne, the moone, the stirres, a stock, * 1.54 a stone, a straw: Doctour Lindsey in his soluti∣ons, to shunne this absurditie, saith, To bow downe, when we

have seene the workes of God, when we have heard the word, and when we receave the sacraments, to ador•• him, when by his workes, the word, and sacraments, we are taught to adore, is neither to bow downe to an idol, nor to worship God in an idol. He durst not say, When we see the workes of God, when wee heare the word of God, as he should have done, if he would have showen the difference betwixt the word of God, the workes of God, and images. Nor yet doth he say, When we have receaved the sacrament, as he said of the other two, When we have seene the workes of God, when wee have heard the word of God. But now hee affirmeth boldly, that we may bow our knees to God before his creatures, if wee use them onely as meanes and instru∣ments to stirre us up to worship God, pag. 94. That this errour grounded upon the significant object, may be the better perceaved, consider, that the booke of na∣ture is like the booke of grace. If I were reading and meditating upon a passage of scripture, I am then consi∣dering what is read. When I have ended that worke, if I finde my selfe moved to pray, or give thankes, I pore not still with the eyes of my body, and my minde upon the booke, but turne my selfe to a wall, or a chaire, or a bed, or any other thing casually placed before me, yea perhaps before the booke it selfe, but casually, as before any other thing. I am not then gathering leassons or in∣structions, for that exercise is ended. So when I am be∣holding a tree, an asse, or toad, and considering in them the goodnesse, power, and wisedome of God, I am rea∣ding upon the booke of nature, I am contemplating and gathering profitable instructions. I cannot still be con∣templating, and in the meane time adore kneeling in prayer, or praise, for that were a confusion of holy

exercises. Nor yet after my contemplation, and pre∣paratorie worke for worship is ended, must I tie or set my selfe before that asse, to ••d, or tree to kneel; for then I should kneel for a greater respect to that creature, then to any other beside for the time, before which I might have kneeled casually without respect. And so the mo∣ving object shall participat of the externall adoration, my kneeling being convoyed by it to God, to whom it is directed by my spirit or affection, as Vazquez hath de∣scrived the manner of adoration by images. The man∣ner is not different. If the old opinion of some Heath∣nike philosophers were their tenent, that the world was animated by God, as our bodies are by our soules, then they might with some probabilitie conclude. Jupiter ••st quodcunque vides, All that thou seest is great Jupiter, and infer this worship before every creature. But Christian religion will not admit such gros••e opinions.

They say, * 1.55 men how before the chaire of estate, or the princes seale, which are dead and senslesse creatures. I answer, civill worship is conveyed mediatly to the per∣son of the prince, by bowing before such senslesse crea∣tures, because men thinke it expedient to uphold the in∣firmitie of princely majestie by such meanes. But God needeth no mediat worship to uphold his majestie, nor will have none. Againe, the ceremonies of Kings and Emperours courts are no rules for religions worship. For, * 1.56 as Augustine saith, Multa de cultu di vino usurpata sunt, quae honoribus deseruntur humanis, sive humilitate ni∣mia, sive adulatione pestifera. That great humilitie or pe∣stiferous statterie, may be the originall of many honours gi∣ven to princes, borrowed from the formes used in Gods wor∣ship. Nazianzen saith, The Roman Euperours were ho∣noured

with publike images. Their crownes, and dia∣demes, and purple robes, many lawes, tributs, and mul∣titude of subjects were not sufficient to make sure their empire, but they behoved to be adored, not only in their owne persons, but also in colours, and other works made with mens hands, that they might seeme the more vene∣rable. That is, * 1.57 as Chemier interpreteth, these images proceeded ab inexplebili fostū Imperatorum, from the in∣satiable ambition of Emperours. The statues of some Kings have had divine honours conferred on them. Do∣ctour Abbots in his defence of Perkinse saith, It should seeme s••range, that formalities observed to princes in their courts for majesti•• and royall estate, should be made paternes of religious devotion to be practised in the Church.

Francis Whit in his reply to Fisher saith, * 1.58 Civill and reli∣gious worship are of divers beginnings and formes, and eve∣ry thing that is possible, lawfull and commendable in the one, is not so in the other. There is civill ordin••nce for the one, but there wanteth divine ordinance for the other.

But ye will say, * 1.59 The people of God worshipped God by the arke. I answer, They worshipped God not by the arke, but in the arke. For God was present in the arke after an extraordinarie manner. God was likewise in the temple after a peculiar manner hearing their prayers. * 1.60 Immo hic est modus qno Deus est in templo pecu∣liaciter, nimirium quia ibi est per exauditionem, saith Bel∣larmine, which was true of Salomons temple, but not rightly applied to ours. God is not in the sacramentall elements after such an extraordinarie manner, nor yet the body of Christ. Nay the body of Christ is not spi∣ritually in the sacrament, to use the Doctours phrase, pag. 95. if by sacrament be meant the sacramentall ele∣ments,

as commonly it is taken, for so the meaning shall be popish as I have declared before. But there is a spi∣rituall presence of Christs body, not without, but with∣in the hearts of the faithfull. This presence of God by his spirit, or spirituall presence of Christs body in the heates of the faithfull, is not extraordinarie, but ordina∣rie, and common to all the godly, not exposed to the senses, but inward and invisible.

Howbeit in words they deny a relative worship of Christ by the signes, * 1.61 to gull the simple, yet wee must look to their carriage before the signes, and their ground taken from the moving and stirring object, Yea, some∣time words escape plaine enough. The Lutherans wor∣ship Christ in the sacrament as wee should do. Their errour is only in the manner of presence, saith our Doctour, pag. 141. No errour to worship Christ flesh and bloud there, in respect of the personall presen••e of Ch••ists body, pag. 142. There then either really, or by imagination, as the Papist uniteth the image and the samplar, or as there, as when an emptie coffin is carried at funerals, and all the solemnities ob∣served, as if the corps were present. Let him take his choice. And pag. 144. If ye except out of the number of re∣formed Churches all that thinke that Christ is present in the sacrament, and in the sacrament to be adored, I fear ye draw the number of the reformed Churches to a very small account, whom ye call the purer sort, such as Arrians, Anabaptists, and their followers. He abstaineth from cleare speeches, that he may lurke under the word Sacrament, and for∣beareth the expression of our divines for the manner of Christs presence. D. Mourton, pag. 291. saith, that in the relative reverence, which is used in their Church, rela∣tion being made from the signe to Christ the thing signi∣fied,

the sacrament is objectum à quo significativè. And what is that but reverence relative by the signe to Christ? And what hindereth adoration to be carried by a signi∣ficant object, more then by a representative? The signes in the sacr••ment, notwithstanding of the want of hu∣mane shape, represent Christ to us.

Yee may aske, What if yee keep not a constant course, but sometimes sit, sometime stand, and sometime kneel? I answer, Put case, yee kneel sometime for feare like a temporizer, or of your owne accord, ye take liberty in∣deed to sit, stand, or kneel, but when and how oft yee kneel, yee adore, and tie your self to adore at these times before such an object, after the same manner, and for the same respects, and considerations, which are observed by those who keep a constant course. For it is not here as in prayer. Wee may pray without externall adora∣tion, or with it, as in the petition of the mother of Zebe∣dees children, Matth. 20. she came to Christ, adorans & pe••ens, worshipping him, and petitioning. And 2 Sam. 14. 4. the woman of Tekoa fell on her face to the ground, and did obeisance, when shee petitioned the King. For every gesture in praying to God, is no more a gesture of adoration, then in petitioning men. Now when yee adore in prayer, your adoration is directed immediatly to God, having no object before you, but such as standeth casually before you, from which you may turne your selfe in the very act of praying, to which you have no more respect then to other objects round about you. But here you 〈…〉〈…〉 kneel before such an object, an object significant, and for that respect doth kneel, that that signe of outward worship may bee convoyed to Christs flesh and bloud signified by that object.

We have in the former argument considered the sa∣cramentall elements, * 1.62 as an object presented before us in the hand of the minister without any further use. Wee are now to consider them in the use, when wee take, eat, and drinke, and our next argument shall bee this. To adore upon our knees, when wee are performing an out∣ward action, which is not directed to God immediatly, and in that action are occupied about an externall object, is idolatrie, unlesse that whereabout the action is em∣ployed be worthy of divine honour. Our taking, eating, drinking the bread and wine at the Lords supper, is not an action directed to God immediatly, as prayer and thanksgiving is, nor is it an outward signe of adoration, as kneeling is. * 1.63 Susceptio & collatio sacramentorum, est cultus quidam sa••er, eum ea dignè tractantur, nullius tamen rei est adoratio: The receaving and giving of the sacra∣ments is a kinde of sacred worship, but it is not the adoration of any thing, saith Vazquez. And ye•• our Doctour, to whom what is absurd, saith, that the sacrament is an act of reall adoration, pag. 133.

They alledge commonly, that we may kneel before our meat set on the table, when wee are to blesse it. But they do not prosecute it to the point, because they see, it will not frame for their purpose: First, we are to consi∣der the time of the blessing; The meat is to bee consi∣dered not only as an object active, * 1.64 putting us in minde of a benefite, but also as passive, not of adoration, but of blessing and sanctification for our use, for the meat is not set upon the table meerly to be gazed upon, but to bee blessed and sanctified for our use. Next, we are not, nor can not be tied to blesse kneeling. Yea, wee read not in scripture, that any blessed the meat upon the tabl

kneeling. Christ himself blessed sitting. Salomon knee∣led, 1 King. 8. 54. when he prayed, and spake to God: but when he was to blesse the people, it is said, he rose and stood up. It is an incongruous thing among the Pa∣pists to adore a thing, which is not higher then their polles, when they adorer, because they can not be said to humble themselves to that which is lower then them∣selves, say D. P. and P. * 1.65 It were incongruous likewise, and inexpedient to set the meat as high as our polles or above, * 1.66 and adore before it kneeling, and looking up to in. Bochellus citeth a canon forbidding the priest to lift up the bread to be seene before the words of consecration be uttered, least the people adore and commit idolatrie. Thirdly, when we kneel, we are not bound to gaze upon the meat, but may turne our selves to a chaire, a wall, or a forme, or any other thing set before us casually. Yea, when we sit at table, we are not bound at the blessing to gaze upon the meat, but may, and do ordinarily lift up our hands and our eyes to the heavens, as Christ lifted up his eyes. But if they would come to the purpose; and make a just comparison, they should consider next, that after the meat is blessed, it were strange to see every one who is present sit downe upon his knees, with his countenance fixed upon the bread in the hand of the ma∣ster of the family or feast. And after this sort we have considered already in the former argument, the elements holden in the hands of the minister. But now we are to consider thirdly, the act of taking, eating, drinking, our meate and drinke. Wee may not take, eat, and drinke our ordinarie meat and drinke upon our knees. Nature and custome teacheth us, it were rather a mocking of God, then a reverent adoration of him. You will say,

there is a differences The sacramen•• all elements are ho∣ly bread and wi••e, the other common and ordinarie. There ye betray your 〈◊〉〈◊〉 kneel then in taking and ea∣ting the sacramentall bread, because it is holy. Now to kneel in respect of the holinesse of bread and wine, is ido∣latrie. And the true cause of your religious respect and bowing before it, is the holinesse of it. We are too prone to conceat too highly of things set apart to holy uses, as if they were of greater worth then our selves, for whose use they were instituted. Next, suppose there be a diffe∣rence, yet our ordinarie bread is sanctified by the word of God and prayer, to our use. Therefore it is but a mocking of God, unlesse that which you eat and drinke be worthie of divine honour. * 1.67 Thinkest their any man so 〈◊〉〈◊〉 as to beleeve, that that which 〈…〉〈…〉 Cicera. Yet the Papist is thus mad. Ave••roes said, My souls shall hold with the philosophers, since the Christ••a••s worship that which they eat. And this do our kneelers. Yet the Papist thinketh hee taketh and eateth the body of Christ, which by reason of the concomitance of the God∣head, hee adoreth. The Lutheran thinketh both the bread and the body are present: yet they are consonant to their erroneous grounds of the reall presence, and un∣lesse Christs body were there really and su••stantially, they would not take, eat, and drinke, adoring upon their knees. Neither would any reasonable man bee so ab∣surd, as to take, eat, drinke, adoring, unlesse he beleeved, that he were eating, were worthie of divine honour. It is otherwise so absurd to kneel before God after that manner. It were absurd to kneel before an eart••••ly king, ••est eating and drinking. But it may bee our kneelers bee grosse enough in their opinion of the reall presence.

Suarez saith, * 1.68 That as reall presence proveth adoration a priori, so adoration proveth reall presence a postiriori. Bellarmine likewise proveth adoration by reall presence, and reall presence by adoration. Algerius writing in the eleventh centurie, that is betweene a 1000. an•• 1100. yeare, condemneth it as a vaine and senslesse fancie to bestow so much reverence upon the sacrament, unlesse Christs body bee present there. * 1.69 Tarnovius a Lutheran, Pre ermittendo hanc venerationem Christi externam, ge∣nuflexionem scilicet, communicantes presentiam Christi se∣cundum corpus negare, & se Calvinians jungere. That is, By praetermitting this veneration, to wit, kneeling, the com∣municants should seeme to deny Christs bodily presence, and to joyne themselves to the Calvinians. They thinke, kneelers, who beleeve not the reall presence, worship a piece of bread.

They say, * 1.70 We may pray mentally in the act of recea∣ving, therefore we may kneel or adore in the act of re∣ceaving. I answer first, Wee may not pray when we are bound to another exercise. In the act of receaving, ea∣ting, drinking, we should attend upon the audible words, the visible signes and rites, meditat upon the analogie be∣tweene the outward signes and rites, and the things signified, take, eat, drinke mentally, and spiritually by faith. And so meditation upon the analogie, is not the onely worke of the soul, * 1.71 as L. supposeth us to imagine. Our desires are not prayers, as L. dreameth. Prayer is more then desire. It is a manifesting of our desires to God. Desiderium non dum dicitur oratio, quousque pere intellectus loquertis cum Deo exprimatur, * 1.72 saith Vazqu••z. This exercise of the minde, correspondent to the out∣ward exercise of the members and senses of the body

outwardly, cannot consist with oratio continua & instru∣cta; set prayer. The soul may send forth to the heavens short ejaculations like darts. Prayer intermixeth it selfe with every ordinance whatsomever, * 1.73 s••ith P. He must meane ejaculatorie prayer, for otherwise he confesseth, that one ordinance is to be distinguished from another. But these ejaculations may be incident to all our actions, even ci∣vill, let be religious, when wee are eating and drinking our ordinarie meat and drinke, transitoriae, or ejaculatoriae orationes, as they call them, and therefore cannot be at∣tended with kneeling. In sudden ejaculations no other gesture is required, then that wherein the motion of Gods spirit shall finde us, saith Master Downe. Next, suppose yee might pray a set prayer mentally, yet yee should not kneel in publike at your set mentall prayer, when the congrega••ion is at another exercise, nay, nor make any show by any other signe or gesture, that ye are praying. If it be mentall, it is in secret before the Lord, and the signes of it before men should bee concealed. Thirdly, it followeth, not, suppose ye may pray, that yee must pray kneeling: ••ee▪ use the one may sometime be without the other. The Jewes prayed standing as well as kneeling, * 1.74 and therefore, saith Drusius, of old prayers were called stations or standings. And Rabbi Jud•• had a saying, Sine stationibus non subsisteret mindus; The world cannot subsist without stations or standings, that is, pray∣ers. If yee will not, or may not pray but kneeling with reverence, when yee come before such a creature, it can∣not be imagined to be done without respect to that crea∣ture. The like answers may be made to mentall thanks∣giving. Ejaculations of thankes may agree with the pro∣per exercise of the soule in the time of receaving, eating,

drinking, as it may also with the ordinarie feeding, or any worldly businesse, but not a set thanksgiving, which should require the attention of all the powers of the soule, and cannot bee done without diverting the soule from the exercise proper for that time. Next, the signes outward should be concealed, if it be but mentall. Third∣ly, what if ye must kneel, and no other gesture will serve the turne.

But say they, * 1.75 the very action it selfe is a reall prayer or thanksgiving, and we offer sacrifices. I answer, prayer is a craving, our taking, eating, drinking, is not a craving, but a receaving. Craving and receaving is not all one. But say they; * 1.76 it is a reall thanksgiving, and therefore cal∣led eucharist. It is a showing forth of the death of the Lord, till his comming againe. I answer, it is not proper∣ly thanksgiving. For thanksgiving is properly directed to God, as prayer is, either mentally onely, or also vo∣cally and verbally, so is not our act of taking, eating, drinking. Neither was the name of eucharist given by the scripture, but by the ancients: and not for the act of taking, eating, and drinking, but for the thanksgiving preceeding, for the same reason it was called Eulogia also, because of the blessing. For, he gave thankes, and he blessed, are used indifferently by the Evangelists. Denomi∣natio non est semper 〈◊〉〈◊〉 quata subjecto. * 1.77 From one part of the action the whole action is called Eucharist, saith Ca∣saubon. Eulogia & eucharistia, utraque vox a parte una totam Domini actionem designat. Whereas the Apostle saith, So oft as yee shall eat, &c yee shall show forth the Lords death till he come againe; is meant, say they, not verball, but reall preaching onely acted by taking, eating, drink∣ing. So say the Rhemists upon 1 Corinth. 11. 26. But

Doctour Fulk answereth, that even according to the judgement of the fathers, the Lords death must bee showed not only by the action, but also by words, which may stirre up to remembrance, and thankfulnesse. So al∣so Willers. * 1.78 So ••ezel••us, and others. This kinde of annun∣ciation answereth to the Hagadah, that is the declaration which was made at the passeover according to the com∣mandement, Ex••d 1. 8. And thou shalt show. There∣fore ••t the paschall supper one made the declaration, ex∣pounding everie ceremonie in their owne place, the mea∣ning of the lambe, of the bitter hearbs, and so forth of the rest. * 1.79 This Ha••a••ah and d••claration of the Jewes, saith Casaula••us, answereth to that annunciate show forth, 1 Corinth. 11. 26. But be it so, that the act it selfe be cal∣led a declaration or setting forth of the Lo••ds death, yet that is not properly a declaration, or commemoration, nor yet representation of his death. Further, both repre∣sentation and commemoration are to men, and not to God, resemble preaching and not prayer. The celebra∣tion of the action it selfe is a profession of thankfulnesse before men, for a great benefite, but is not thanksgiving dir••cted to God. Bell••rmine himselfe exponing how the act of eating and drinking may bee called a showing forth, give••h this reason, that the partakers should re∣member with thanksgiving the death of the Lord, De euch. l. 4. c. 27. So the proper and principall end of the sacrament is a further confirming and sealing of our communion with Christ, and his benefits purchased to us by his death. The testification of our thankfulnesse by showing forth his death, and commemoration of the benefits receaved thereby is a secondarie end. Neither is it directed to God immediatly, as thanksgiving is,

howbeit honour redound thereby to God, because his praise is proclaimed before men. * 1.80 Non enim concionamur Deo neque sacramenta Domino dispersamus, sed populo. Do∣mino ministrare dicuntur, quia ad ejus honorem id faciunt, saith Bellarmine. To honour God is more generall then to adore, for God is honoured by preaching, praying, singing, swearing; praising, and not by adoring onely. Neither can eating and drinking of bread and wine be called properly a sacrifice. For a sacrifice properly so called, importeth destruction of the thing sacrificed, by killing, burning, effu••••••. That cannot be called proper∣ly a sacrifice, which is only for commemoration, or re∣presentation of a sacrifice. The acting of a tragedie upon a stage, is not a true tragedy indeed, howbeit the object represented, was a true tragedie. Giving of almes may be called a sacrifice, yet wee kneel not when wee give almes. It is a sacrifice only improperly, and in some re∣spect so called. The Gentiles are said to be sacrificed by the preaching of the Gospel, Rom. 15. 16. but figurative∣ly. There is as great difference between a sacrament and sacrifice, as taking and giving.

It is yet objected, * 1.81 that in the act of receaving, wee re∣ceave an inestimable benefite. Ought not a subject kneel, when he receaveth a benefite from a prince to testifie his thankfulnesse? I answer, If we were to receave a gift, suppose but a morsell of bread out of Gods owne hand immediatly, wee ought no doubt to adore upon our knees, but not, if by the hand of the creature. The per∣son who receaveth the gift from the king, is supposed to receave it immediatly from the king, or suppose he kneel receaving from his servant, mediat civill worship are not rules for religious adoration, which should be directed

immediatly to God. Now wee receave the sacrament out of the hand of the minister, not out of Christs owne hand. Multum interest inter actionem Filii Dei perse, & per ministrum. Illa enim est actio immediatè producta à divino supposito, ista ab humano. Bellarm. de Missa. lil. 2. cap. 4. Yea the Apostles at the first supper adored not on their knees, when Christ himselfe ministred the sa∣crament, howbeit upon occasion, and at other times they adored, not did they adore God the Father upon their knees for the benefite they were receaving. The inward benefite Christs body and bloud are receaved by the soule, not by the body, by the godly only, not by all that receave the sacrament, by faith embracing Christ present by his spirit in the soul. The godly under the law recea∣ved the same gift, the same spirituall food, and drink, and yet kneeled not. The D. pag. 113. saith, that in the law they had but the shadow of the gift, a popish speach, whereas the Apostle saith, the same food. If the clearer revelation make the difference, which is without ground or reason, then adoration is not in respect of the gift. The godly take, eat, and drinke Christs body and bloud by the act of faith and beleeving, Now the act of faith or beleeving is not an act of adoration, as the schoolmen acknowledge, nor is it expressed outwardly by kneeling, In a 〈◊〉〈◊〉 fidei non potest apprehendi aliqua submissionis nota propria religionis exhibenda ipsi excellentie Dei, * 1.82 sicut nec ratio sacrificii aut laudis, saith Vazquez. Never man yet adored upon his knees, if his principall work was actuall beleeving desire, Christ, short ejaculations of the soule, and the acts of other graces concurre, as concomitants to remove impediments, that faith may put forth its act with greater strength, which is the principall worke of

the soule in the act of receaving the elements: All dis∣positions which are required unto right receaving, can not distinctly and solemnely bee expressed at the same time by outward gestures, except wee would use divers gestures together, saith P. 195. The principall therefore must be considered. Next, wee receave, eat, and drinke Christs body and bloud, as soone as we are effectually called, and beginne to beleeve, and as oft as we heare the promises of the Gospell read and exponed, and doe be∣leeve. Christs body is as farre absent from us at the re∣ceaving of the sacrament, as at the hearing of the word. The symbols, when they are added to the word, while the my∣st••r••s are celebrated, * 1.83 I doubt not, sai••h P••ter Martyre, serve very much for assurance, for th••y s••ale the promise, tamen illa Christi nobis praesentiam magis constituere quam verba aut promissiones, constanter pernego. That is but that they make Christ more present to us, then the word and sacra∣ments doe, I utterly denie. The Formalist speaketh, as if Christs body were present in the sacrament, or as if wee had never receaved Christs body, till wee receaved this sacrament, or never but when we receave this sacrament. Whereas Augustine saith, * 1.84 There is no doubt, but every one of the faithfull is made partaker of the body and bloud of Christ, when in baptisme he is made a member of Christ, as ye may see in Gratians decree. Againe he saith, Credere in eum, hoc est panem vivum manducare, to beleeve in him, is to eat the living bread. The glosse saith, Christ is eaten spiritually by faith without the sacrament. We are united with Christ, and made members of his body, before we come to this sacrament, and doe not receave his body of new at every communion, as if wee had lost it since the former; and yet there is but one body receaved at all

the times. The celebration of the Lords supper is not a new institution of the testament, but a repetition of the same. This sacram•••••• 〈◊〉〈◊〉 authentike instrument of the testament, and as of as it ••s ministred, the same authen∣tike instrument is 〈◊〉〈◊〉 over ••gain, * 1.85 See this illustra∣tion in Bellarmine, and ••••••anus, Wee are said then, to take, eat, drinke Christs body and bloud at every cele∣bration of the holy supper, because wee put forth our faith in act at that time, and renewing the act of faith, wee take, eat, and drink by beleeving, that same body and bloud, which before, our faith being strengthened by the outward signes and seales to that end, and so grow in faith, * 1.86 and by faith in union with Christ, The holy my∣steries do not beginne (saith Jewel) but rather continue and confirme this incorporation. Whitaker saith, Familiar•••• lo∣quendi modus est ut fieri dicatur, quod factum obsigna••ur; That is, It is a familiar kinde of speaking to sa•••• that thing is in doing, which being already done is sealed, and confirmed. Thirdly, the manner or forme of receaving a 〈…〉〈…〉 be answerable to the manner of the offering, the n••ture of the gift, and the will of the giver. If a King call his nobles to a banket, it is his will that they sit at table. Da∣vid and Jonathan sate at table with King Saul, as you may see, 1 Sam, 20. Such as were called the Kings friends or companions (for the originall word signifieth as well the one as the other, Sociu•• ••s amicus) I take to have sit∣ten ordinarily with Kings: as Zabud, 1 King. 4. 5. and Husha•• the Archite, who is called, 2 Sam. 15. 37. Davids friend, and 1 Chron. 27. 33. by the same translaters, the Kings companion. Such an one was Daniel to the Ba∣byloniah Emperour, as the Apocrypha historie of Su∣sanna reporteth, cap. 14. 1. To this Christ alludeth,

Joh. 15. 15. when he saith to his disciples at table, Hence forth I call you not servants, but I have called you friends. Abraham for his faith was called Gods friend, Jam. 2. 23. By the same reason all the faithfull are preferred to this dignity. As wee are friends and fellow-heires with Christ, so hath hee instituted this holy feast, the onely feast in the Christian Church, to assure us of our pre∣ferment, and fellowship with him. Howsoever then otherwise, and at other occasions wee behave our selves as supplicants, we are now according to our Lords will and pleasure, to observe that externall forme of a feast, which he hath left to his Church, and to act thereat in our outward carriage the persons of guests and friends. And therefore, howbeit the inviter be a great person, the manner of invitation is familiar, and our not acceptance the more offensive. Chrysostome declaiming against such as were present, and did not approach to communicate, saith, * 1.87 The King table is here, the King himselfe is present. Why standeth thou yawning? If thy garments be cleane, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit downe and participat. In the English booke of common prayer, there is an exhortation to bee made to the people, when they are negligent to come to the table, where we have these words, Ye know how grievous and unkinde a thing it is, when a man hath prepared a rich feast, decked his table with all kinde of provision s•• that there lacketh nothing, but the guests to sit downe and yet these who be called (without any cause) most unthankefully refuse to come. The exhortation seemeth to ••ee dr••w••e out of that place of Chrysostome, but they omit the 〈◊〉〈◊〉 words, Sit downe and participat. For all the 〈…〉〈…〉 the first part of the comparison, they bid not the Com∣municants sit downe. But they must kneel and receave,

that which is reached to them. So that there is no more use of the table, then if it were a cupbord or altar. Fourthly, if we should kneel, because we are receaving a gift, by this reason wee should kneel, when wee receave any benefite or gift of God, as for example, when we are taking, eating, drinking, our ordinarie meat and drinke. If yee will say, the sacramentall is holy bread, the other common, then yee confesse ye kneel, because of the holi∣nesse, that is, the setting a part of it to a holy use, and that is idolatrie. If ye will say, ye receave a greater gift, then when yee receave your ordinarie food, that is no more, but then there is a greater motive. Yet, if because a gift, then whensoever, or whatsoever gift ye receave, ye ought to kneel. God deserveth thankes for the least of his be∣nefits, and is to bee adored for whatsoever benefite spiri∣tuall or temporall receaved, in the time of divine service, or out of it. For this is the common doctrine of the school men, * 1.88 Eundem honorem adorationis, atque eodem modo Deo esse deferendum, etiamsi varia sunt ipsius bene∣ficia & attributa. That is, That the same honour of adora∣tion is to be given to God, and after the same manner, how∣beit his benefites and attributes are divers. For the reason upon Gods part that moveth us to adore him, is the ex∣cellenie of his dignity. All his attributes concurre to make up this excellencie, whatsoever benefite move us, never so meane, hee deserveth honour, because bestowed by so great a Lord, who is the fountaine, & primum prin∣cipium. When the Israelites were to be cured miracu∣lously by looking up to the brazen serpent, * 1.89 a type of Christ, they kneeled not.

It is a frivolous objection, and scarce worthie the an∣swering, when they say, what wee may crave upon our

knees, wee may receave upon our knees. They should conclude, we must receaue upon our knees. But neither the one, nor the other doth follow. For wee crave our daily food upon our knees, and rayment, therefore by their reasoning wee should kneel with reverence, when we receave our food in at our mouth, or put on our dou∣blet. Yet say they, what wee crave of God upon our knees in publike worship, wee may receave upon our knees. But this is yet as frivolous. For wee may crave in time of publike worship upon our knees things neces∣sarie for this temporall life, and so wee doe, when in the Lords prayer, we say, Give us this day our daily bread. Fur∣ther, the diff••rence of place and time, is but a difference in circumstances, and altereth, not the nature of wor∣ship, and so I may receave upon my knees, whatsoever I may crave of God in privat worship upon my knees; if this kinde of reasoning were good. But it is not the diversitie of the time or place where wee receave the benefite, more then the diversity of the benefite it selfe, that is the ground of adoration, but Gods excellencie, as we said before.

Next, they consider not, that these three things are to bee clearly distinguished, a blessing or sanctifying of the creature, or meane God hath appointed, either for our temporall or spirituall life (of which some are recko∣ned by L. pag. 85. 86.) before the use, the use it selfe, and thanksgiving after the use. Blessing before meat, the use of the meat in enjoying it be receaving, eating, drin∣king, and thanksgiving after, blessing before the reading preaching or hearing of the word, the act it selfe of reading, hearing, preaching, and thanksgiving to God after, blessing before the receaving of the sacrament••ll.

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elements, the receaving and participation it selfe, and thanksgiving after.

They aske, * 1.90 if humility and reverence be not requisite in the act of receaving the sacramentall elements. I an∣swer, Yes, in all religious exercises, at the hearing of the word, reading of the word, &c. But it followeth not, that there should be humiliation upon our knees be∣cause humility of minde is required, nor adoration, be∣cause reverence is required. Is there no reverence nor humility, but in kneeling before dead and senslesse crea∣tures? There is a damnable humility, plausible to will∣worshippers and idolaters, condemned, Coloss. 2. 23. Pe∣ter was censured, when hee refused, that Christ should wash his feet. It is Christs honour to command, obedi∣ence upon our part is true humility. Humility is an ha∣bit, adoration is an act. The act of humility is imma∣nent, whereby a man resteth content, and well pleased with his owne estate and ranke, and doth not conceat greater worth in himself, then there is, specially in com∣parison with God. But adoration is a transient act, whereby a man goeth out of himselfe, as it were, to di∣rect some homage, and worship to God. Such like re∣verence is a common adjunct to all sorts of worship, preaching, praying, praising, adoring, but is not a distinct kinde of worship, * 1.91 as is adoration. The pretence of reve∣rence cannot be a sufficient reason for altering the ordinance of Christ and the opinion of reverence, hath often beene the dame and nour••e of manifold superstitions, saith Doctour Morto••n••••

To concludes that because wee must use reverent ge∣sture in receaving the holy communion, therefore wee must kneel in the act of receaving, is to condemne our

owne Church, and other reformed Churches of want of reverence. Vnlesse yee will say, sitting is reverent for some, to take in passing for others, but kneeling for Scot∣land. So may the Monkes conclude, saith Doctour•• Ames, wee must have garments, therefore wee must in one order have blacke, in another white, in a third gray, and so forth. If any judicious Reader will review all their reasons or pretences for kneeling, hee shall finde, they inferre a duty to kneel, and consequently an indi∣rect taxing of Christ, and his Apostles, and all others in ancient time, or in reformed Churches, who have not kneeled. And if there were no more, this alone may let them see the weaknesse of their reasoning.

Seeing kneeling in the act of receaving the sacramen∣tall element is idolatry, and cannot be used but idola∣trously, it followeth, that kneeling in the act of recea∣ving brought not in a••tolatrie or bread worship, as some divines construing charitably, some old Writers, or mis∣taking counterfeit workes for genuing, have imagined. We may observe other ushers to have prepared the way for bread worship by kneeling. After that the virgine times of the first age or prime primitive, that is the apo∣stolicall times were past, changes entered. They were not content to sit, but at some time, and more frequently stood. They left off distribution and breaking of bread with other, and receaved out of the minister or deacons hand. Other words were substitute in place of Christs words. In processe of time, the women might not re∣ceave the bread with their naked hand, but in a clean lin∣nen cloath or napkin. And in many places the cuppes had pipes, whereby they sucked the wine out of the cuppe. At length the Communicants were not suffered

to receave with their hands, but in at their mouther. And this proceeded from a sup••rstitious reverencing of the signes, which ended at last in bread worship, saith Vossius, * 1.92 Et san•• consuetudo altera ing••r••ntli panem in os, circa annum sexc••nt simum demum ••••pisse videtur, neque id aliunde quam à superstitiosa veneration signorum, quae in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tandem evasit. Adde also the corrupting of the doctrine with the opinion of the reall presence, and worshipping of images, * 1.93 which entered both about one time. After the worshipping of images, which Master Moulins calleth the elder sister, followed bread∣worship.

Notes

• * 1.1

  The act of Perth inten∣deth idola∣try.
• * 1.2

  pag. 70.
• * 1.3

  The first rea∣son of the act exa∣mined.
• * 1.4

  The second reason of the act exa∣mined.
• * 1.5

  L. p. 72, 73.
• * 1.6

  Casaub. exer∣cit. pag. 550.
• * 1.7

  Ambrose in 1 Cor. 11. Hieron. in Psal. 147. Oecumen••us in 1 Cor. 11.
• * 1.8

  Origen in num. Homil. 23. & 16.
• * 1.9

  The third reason exa∣mined. L. p. 74.
• * 1.10

  pag. 46.
• * 1.11

  The intent of the church of England in kneeling.
• * 1.12

  D. B. of kneeling, p. 30.
• * 1.13

  Reply 2. part pag. 50.
• * 1.14

  The pretence of prayer ex∣amined.
• * 1.15

  Of the eucha∣rist. p. 95.
• * 1.16

  De euchari∣stia l. 8. c. 3. num. 22, 23.
• * 1.17

  Doctour Lindseves proceedings at ••e th. page 5••.
• * 1.18

  page 336.
• * 1.19

  De sacram. lib. 1. c. 10. s. 7.
• * 1.20

  pag. 68.
• * 1.21

  P. pag. 334.
• * 1.22

  pag. 299.
• * 1.23

  No pretence of prayer in our act.
• * 1.24

  The intent of the knee∣ler must be interpreted by the act.
• * 1.25

  Of the man∣ner of their adoration.
• * 1.26

  D. Ames 1. reply pag. 54. part. 2.
• * 1.27

  Hooker. l. 5. s. 67.
• * 1.28

  pag. 142, 145.
• * 1.29

  Epist. 76.
• * 1.30

  De Eucharis. lib. 1. cap. 2.
• * 1.31

  pag. 70.
• * 1.32

  Kneeling in the act of re∣ceiving can not be free of idolatrie.
• * 1.33

  The first ar∣gument.
• * 1.34

  Treatise of idolatie••.
• * 1.35

  pag. 142.
• * 1.36

  The unco∣vering of the head not like kneeling.
• * 1.37

  Occasionall. ••neeling not warrant ••••r ordinarie. •• pag. 88.
• * 1.38

  Levit. 9. 23, 24. The origi∣nall of unbe∣••eef. pag. 332.
• * 1.39

  Salomons kneeling at the dedica∣tion of the temple.
• * 1.40

  Of kneeling. pag. 7.
• * 1.41

  The pre∣tence of ob∣jectum a quo significative.
• * 1.42

  De imagini∣bus. cap. 19. 20. 21.
• * 1.43

  De cultu adorat. Disp. 108. num. 73.
• * 1.44

  De adorat. disp. 108. num. 90. num. 132. 134. & disp. 110 num. 34. Disp. 109. num. 7.
• * 1.45

  De adorat. disp. 106. num 2. & 6.
• * 1.46

  Disp. 108. num. 128.
• * 1.47

  pag. ••5.
• * 1.48

  pag. 84. 85. 81. 92. D. B. of kneeling. pag. 33.
• * 1.49

  Reply 2. part. pag. 65. No diffe∣rence be∣tweene images and the elements in the case of adoration.
• * 1.50

  L. pag. 77.
• * 1.51

  De adorat. disp. 104. num. 24.
• * 1.52

  pag. 68.
• * 1.53

  De adorat. disp. 110.
• * 1.54

  Solut. p. ••62.
• * 1.55

  Mediat civill wor••••ip no good war∣rant.
• * 1.56

  De civitat. Dei lib. 10. cap. 4.
• * 1.57

  Chamier de Imagin. c. 6. num. 9.
• * 1.58

  pag. 228.
• * 1.59

  Gods extra∣ordinarie presence in the arke.
• * 1.60

  De cultu Sanct. l. 3. c. 4.
• * 1.61

  Their rela∣tive adora∣tio••.
• * 1.62

  The second argument.
• * 1.63

  De adoratio∣ne disput. 93. num. 45.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  D. B. pag. 68. P. pag. 387.
• * 1.66

  Decret. pag. 366.
• * 1.67

  Lib. 3. de na∣tura D••••∣rum.
• * 1.68

  Suarez in 3. part. tom. 3. p. 780. Bellar. de e••char. l. 2. c. 3. l. 4. c. 29. Alger. de sa••cram. altar. l. 2. c. 3.
• * 1.69

  Tarnov. de ministe•• 10. l. 2. c. 31.
• * 1.70

  The pre∣tence of mentall prayer.
• * 1.71

  pag. 102. 109. pag. 112.
• * 1.72

  〈…〉〈…〉 disp. 93. num. 11.
• * 1.73

  pag. 199. pag. 236.
• * 1.74

  Drusti prae∣terita in Matth. 6.
• * 1.75

  The pre∣tence of reall prayer or thanksgiving.
• * 1.76

  L. pag. 107.
• * 1.77

  Exercit. p. 517.
• * 1.78

  Willets qu. 1. of the sa∣craments. Pezel. refuta∣tio Catechis∣mi Iefuit. pag 421.
• * 1.79

  〈…〉〈…〉 cit. pag. 224.
• * 1.80

  De Missa. l. 1. c. 13. & lib. 2. c. 9.
• * 1.81

  The pre∣tence of re∣ceaving a benefite.
• * 1.82

  In 3. tom. 1. 〈◊〉〈◊〉 p. 93. num. 20. & 21.
• * 1.83

  Contra Gar∣diner. col, 735. edit. 1581.
• * 1.84

  De conse∣crat. dist. 2. cap. 56. & dist. 4. c. 131. Dist. 2 c. 47.
• * 1.85

  Bellarm. de Euchar. l. 1. cap. 11. Becan. de Coena calie. c. 11.
• * 1.86

  Reply to Harding. art. 1. Whittakerus de sacram. pag. 68.
• * 1.87

  Hom. 3. in epist ad E∣phesios.
• * 1.88

  Vazquez de adorat. disp. 94. num. 7.
• * 1.89

  If we may receave upon our knees, what we crave upon our knees.
• * 1.90

  The pre∣tence of hu∣mility and reverence.
• * 1.91

  Of the insti∣tution of the supper. p. 63.
• * 1.92

  Theses theolog. pag. 476.
• * 1.93

  Of the Lords sup∣per. 1. part. pag. 40.