A solution of Doctor Resolutus, his resolutions for kneeling

CHAP. IV. Kneeling standeth not vvith Charitie. (Book 4)

OF the gift, the giver, the manner of donation; and re∣ceiving, [section 1] and of the requisites of Faith, hunger, thirst, joy, humilitie in the communicants, vve spake be∣fore.

The Pastor ministring the externall element, representeth [section 2.3.4.] Christ ministring the spirituall food to the soule. Our sitting at table, and communicating with the pastor doth resemble the soule admitted to the spirituall table, and Christ di∣ning and supping with it, Apocalypsis. 3.20. Eating and drinkinking represent our union with Christ, as food to our soules, but do not represent our fellowship with him, as of guests with the master of the Feast. This is represented by a Table-gesture. VVhen I eate a great mans meat set before me, or reached to me, his meat is united to me, and turned in the substance of my body, and that may be done without a ta∣ble, wheresoever I eate his meate. But when he admitteth me to sit at his table, he maketh manifest the fellowship, whereunto he hath assumed me at that time. Vnion is one thing, and societie and fellowship is another thing. The Doctor therefore reasoneth not well, from eating and drin∣king against the table-gesture.

VVhen we speake of fellowship with Christ, at the spiri∣tuall table, we do not so much as dreame of equalitie, no more then David and Ionathan thought themselves equall to Saul, when they sate at his table, or lame Mephibosheth to David, when he eate at his table.

As for standing of the communicants in ancient time, vve say it did not so well expresse this fellowship as sitting. As for kneeling, it altogether obscureth it.

Our union likewise among our selves in one body, it is true,

as the Doctor saith, is sufficiently expressed by partaking of one bread: but our fellowship amongst our selves as guests at one table, is expressed by communicating the elements one with another, and consequently with a table gesture. The ea∣ting of the guests feeding upon one meat, is one thing, for that may be done apart: and eating together at one table, distribu∣ting each to other is another thing. The communicants are considered diversly: sometimes as members of one body, fee∣ding upon the selfe-same food: sometimes as several guests fee∣ding together at one table, and enterchanging token•• of amitie amōgst them selfes. The first is union, the second is fellowship. This fellowship is not onely obscur••d, but taken away by kneeling and onely preserved by a table gesture.

The Apostle 1 Corinth. 10.17. doth meane Sacramentall communion of these who in one congregation ate together did eate of one Sacramentall bread, and not of the generall communion, which all the members of Christs body, wh••re∣soever they be, have one with another. They who are joyned together by Sacramentall communion, have their spirituall communion also with the whole Kirke, sealed by this Sacra∣mentall communion. The ancients did understand the Apost∣le to speake of one Sacramentall bread; and therefore in some places and times they had but one Sacramentall bread indeed, to expresse the communion of the saints the more vively. Du∣randus sayeth, t 1.1 In the primitive Kirk, they offered one great bread sufficient for all which custom the Grecians are sayd yet to observe. And Honorius Augustodune••si saith, u 1.2 that of old the Priests tooke floore out of every house and family, which the Grecians yet observe, whereof they make one bread which they distribute. Dionysius Areopagta x 1.3, Ignatius,y 1.4 & Anselmus z 1.5 make mention likewise of one bread, and of one cup. Moulins a 1.6 reporteth out of Franciscus Alvarez, that the Abyssins make a great Bunne, about a finger thick, where∣in the Priest maketh five holes with his finger, in remembran∣ce of the five vvounds of Christ, and this he doth consecrate in the Arabian tongue.

[section 5] He sayth that all the significant ceremonies and actions, that belong to the nature of the Sacrament, are employed abo••t the elements, or to the use of them onely. If therefore a table-gesture be a Sacramental ceremony, the table whereunto

the use of the gesture belongeth must also be the third sym∣bole or signe representing Christ, and consequently as ne∣cessarie, and essentiall, as bread and wine; and the gesture as necessarie, as eating and drinking. VVe ansvver, first, there is no necessitie, that euery ceremonie and rite be significant. for some may be ceremonies of order onely, yet serving to the right ministration of the Sacrament, that vvith out them the Sacra∣ment can not be rightly administred, nor the order and frame thereof duelie observed; thē they are necessarie, suppose they haue no signification. But we haue demonstrated alreadie, that kneeling putteth al out of joynt, and a tablegesture onely doth keep the institution in order as Christ hath commanded. Next, the table-gesture is employed about the elements themselues: for it is not employed about a bare table, but a table with the elements set thereon, & for the elements. 3. Euerie significant ceremonie, is not of like necessitie. The breaking of bread after thankesgiuing, is a significant ceremonie & necessarie for the integritie & right ministration of the Sacrament, yet it is not equal with eating & drinking: which is necessarie to the essence of that actiō. VVhat reason therefore is theere to make a table and table-gesture suppose they be significant, as necessarie as bread and vvine, eating and drinking▪ 4. As for the signifi∣cation of a table and table-gesture, vve admit not strange alle∣gories, as to signifie the accomplishment of the ceremonies of the Law in Christ, yet such significations as arise of the proper use and end of table-gestures at ordinarie banquets we allow. The guests sit at ordinarie tables, appointed for ordinarie feasts, with greet personages, partly for ease, partly to signifie their fa∣miliar admission to their tables, and sociall entertainment the∣reat. Sitting is the ordinarie table-gesture chosen for theese respects. Our sitting at the Symbolicall part of this feast, re∣presenteth the soule sitting vvith ease, and familiarly admitted by Christ to the spirituall feast. This signification is expres∣sed in metaphoricall speeches and parables by Christ himselfe, vvhen he saith, many shall come from the east and from the vvest, and sit at table in the Kingdom of heaven vvith A∣BRAHAM, ISAAC and IACOB, Math. 8.11. And LAZARVS is brought, in Luke 16.23. sitting at that heavenly table neere to ABRAHAM, leaning on his bosome.

As Iohn was neerest Christ at the Paschall supper, when he leaned in his bosome, that is, was neerest his bosome. For the second was neerest the first, and the third neerest the seconds bosome, who were in one bed. By one Lazarus is expressed the happie estate of all Gods Children, they shall be so deere to Abraham, as if everie one should sit neerest to him at his bo∣some in heaven. See Beza in Luke 16, and Reynolds Censura b 1.7 and Barradius c 1.8. Seeing our repose and familiar entertain∣ment at the heavenly table, is expressed by sitting, the repose & familiar entertainment at the spirituall table, whereof that is an accōplishiment, is very fitly resembled by sitting at the com∣munion table. Christ signified so much before he arose from the supper Luk. 22.30. I have appoynted to you a Kingdome that ye may eate and drinke at my table in my Kingdome, and sit on seats, and judge the 12 tribes of Israel. The Fathers in calling it a mysticall table, do understand that there is a spiri∣tuall table answerable to it. Nazianzen saith, d 1.9 that howbeit they thrust him from the altars, meaning the Lords tables, yet he knew another altar, whereof these were onely examplars, he will stand at that altar or table. Is it not our common custome to put the communicants in minde of another table, whereat the soule is to feed spiritually? If the table be mysticall, why may not the table-gesture be mysticall. Now sitting expres∣seth this signification very well, standing not so well; kneeling not at all.

VVe require not ever of necessitie, to the right ministration of the Sacrament an artificiall table made of timber, but the form of a table vve require, vvhatsoever the matter be; timber or stone, or a peece of ground. As Mark. 6. vvhere the mulli∣titude sate in rowes by fifties and fifties upon the ground to eate of the loaves; that peece of ground, vvhereabout they sa∣te, vvas the form of a table, howbeit the matter vvas earth. So if the Turkes vvere converted, and did communicate after the same forme, sitting on the ground in companies with their feet and legs plett, the dimension and shape of the ground, where∣about they sit, is their table, & their sitting their table-gesture. For the high table and the table on the ground, answer analo∣logically one to the other. This kind of table and table-ge∣sture, preserveth the vvhole order of the institution. For sitting in this manner, the communicants may distribute the elements

among thēselves. The like we may say of the times of persecu∣tion, where the artificiall table cannot be had, there the natural is sufficient. There is no divers fashion of nations, taketh away the form of a table, nor no different state of time prospe∣rous or troublesome. VVine is one of the elements instituted by Christ to be a signe of his blood: but what if the commu∣nion were celebrated in parts, wher there is no vvine to be got∣ten, nor bread made of wheat, but of the rootes of hearbes; may they not use such things as they have, which come neerest to the use of our bread and wine? Calvin sayth they may, and Be∣za approveth his judgement; e 1.10 for they are to other Symbola analoga saith he.

The Doctor saith, there is no other table-gesture, necessarie, but that which the Apostle calleth Metechein to partici∣pate of the table by eating and drinking, as onely prescri∣bed in the institution. But we have already sayd, that there is such an order of the institution prescribed, as will not admit every kind of participation, but such as may stand with the rules and precepts of the institution, that is, with do this, and divide it among you. And therefore participation with the ge∣sture of kneeling, is excluded. If to participate onely be requi∣red, then let us take it by the mouth, and not by the hand, for greater reverence. As for feare of superstition the Doctor will free us of that; we are so well informed against transubstantia∣tion, and the bodily presence.

He sayth all nations agree not in one forme of Table-ge∣sture. VVhat then? do they not all agree in a table-gesture? And as for kneeling, no nation under the cope of heaven did ever use it for a table-gesture. Further, it is urged, not as the most decent table-gesture, but as a gesture of adoration.

To receive the Sacrament upon the Sabboth day after meat [section 6] and vvith uncovered heads, is not to be compared with recei∣ving kneeling. In the former vve symbolize vvith the pure Kirk, and have sufficient vvarrant from the word. In the last vvith the Roman Kirk, and have no vvarrant so to doe.

VVe received not the gesture of sitting from the Arrians, but from the first primitive and Apostolicall Kirk, and Christs example: therefore we cannot be sayd to symblize vvith Ar∣Arrians.

The 4 conclusion of Synodus Petricoviensis, cited by the Doctor, alledgeth, that sitting at table is no where used in Europe, which is false. For when that Synod was holden anno 1578▪ sitting at table was in use in the Kirkes of Scot∣land, and the Low Countries and is yet still in use among them. That Synod consisted of sundrie sortes of protestants, some adhering to the Augustane Confession, some to the confession of Bohemia, some to the Confession of Helvetia. The Lutherans would not consent to sitting, because of the bodily presence: others adhering to the Helvetian confession, would not consent to kneeling; therefore that they might agree, it was permitted to every one to stand, or kneele. And so not onely for dispite of the Arrians or (as Synodus Craco∣viensis calleth them) Arrianabaptists, did they discharge sit∣ting: But also for their respects of common agreement a∣mong themselves. VVe are not to follow the Canons of such confused Synods. Yet I vvish the Doctor had set dovvn the words immediately preceeding, where they say, f 1.11 that it is neither the vvill of God, nor the custome of the purer Kirk, to smite men with Ecclesiasticall discipline for externall rites, and therefore permitteth every man to stand or kneele. Yee see the Lutherans notwithstanding of their opinion of the reall presence are not so hot for kneeling as our men, who out∣vvardly professe othervvayes. This Synod would not have allowed office-men to be compelled to kneele under the pain of deprivation from their offices, whereunto they have right of their life rent, by the Lawes of the Land, and wherein ther livelihood doth stand. This mixt Synod would not have allowed our two pretended Archbishops M^r. Spottis∣wood, and Mr. Law to sit in the court of high commission, where they sit without allowance of the Kirk and the States, and to exerce like Popes the power of both the Swords, sus∣pending, depriving, fining, confining, and imprisoning. First they delate, and then they execute, as Doeg did. That mixt Synod would not have allowed the foure Ministers of Edinburgh aboue-named to incense his Majestie against the people with their calumnious and sycophanticall letters. Mr. Galloway professed openly in pulpit, that he would do good service to God, who vvould procure their punishment. M^r. Struthers declaimed against them, because they were not so

pliable to his course, as he desired. Al the foure presse to extin∣guish that spark of light & zeale yet remaing with the better sort; which was kindled by those worthies, who went before thē, shining as burning lāpes, M^r. Knox, M^r. Lowsō, Mr. Bruce, &c

It vvere strange if Calvin should be a favourer of kneeling, whose doctrine and perpetuable practise was against it. In the [section 7] place alledged by the Doctor, he preferreth adoration in the supper before adoration in the streets, when the bread is car∣ried in pompe or procession: he doth not allow it simpliciter in the supper. His vvords are generall, and may be applied to any part of the supper, as well as to the act of receiving, and to internall adoration as well as to externall. He recalleth us to the institution in the same section, and in the words vvhich I haue cited before, as the surest warrant for our conscience,* 1.12 where he saith, the Apostles in the institution, and the Aposto∣licall Kirkes afterward, kneeled not.

P. Martyr, wrot his treatise of the Eucharist, when he was Professor in Oxford, not many yeares after he had forsaken pa∣pistry. Crammer, his speciall friend, Ridley and others who saw not all things in the dawning of the day, being moved with the stirres and out-cries of the papists, to appease them some what, enjoyned kneeling in the act of receiving, in the renewing of the booke of common prayer. P. Martyr, a stranger vvas loath to contradict his great friēds, & the received order; or it may be that thē he saw no further▪ his reason is very weak: for many do kneele devoutly sayth he, when they heare these words read; And the word was made flesh. VVhat was this, but to corfirm one superstition with another? for wherefore should we kneele at these words more then at the rest of the articles of our faith, or confortable passages of scripture? VVhē he was afterward in Zurich writing against Gardiner, he was forced to defend his former treatise, & through the importunitie of his adversarie, he was driuen to utter such speeches. As the papists worship their absent Saints in their images so do we worship Christs bo∣dy being absent in the sacrament. And again,* 1.13 as the nobles & Citizens reverēce the Emperour in his purple robe & his seale, howbeit they know he is not contained in them: so do we in the Sacrament worship Christs body being absent. Yet this much we may perceiue, that he could never throughly digest it, for in the same part vvhere the Doctor doth cite him:* 1.14 he doth twice vvish that all kinde of externall ado∣adoration

vvere abolished, whether prostration of the body, or kneeling. And when he was in Zurich, In his defence against Gardiner,* 1.15 he affirmeth plainly, that it was without any vvar∣rant of Gods word, yea against the example of Christ and his Apostles. But not willing to insist long in scanning mens te∣stimonies, I proceed.

VVe compare not the brasen Serpent vvith the bread in the [section 8] Sacrament. It is the ordinance of God, and of perpetuall use even to his comming againe, according to Christs comman∣dement, howbeit the Papists have made an Idol of it. The or∣dinances of God should not be abolished when they are abu∣sed & polluted by men, but ought onely to be restored to their right use. VVe compare the brasen Serpent with kneeling in the act of receiving. If Ezekias brake in peeces the brazen Serpent, which was reserved for 700 yeares as a monument of Gods mercie, because it was polluted with Idolatrie: Farre more should kneeling in the act of receiving, be abolished: seeing it is but the invention of man, and hath been abused to the vilest Idolatrie that ever was, the worship of the bready God. The brasen Serpent had no state in the worship of God, and yet Ezekias would not be curious in the carefull keeping of it, but brake it in peeces. Kneeling hath state in the worship of God, and cannot be hid from the eyes of men, therefore more dangerous then the brasen Serpent. Constantine the great clo∣sed up the temples of Idols, Iulian opened them again: therefo∣re Theodosius demolished them.

[section 9] It is true the Doctor saith, that there is great difference be∣twixt an Image, and the workes of God, the word and the Sa∣craments. But yet it is Idolatrie to give Gods worship to any creature whatsoever, suppose to an Angell of heaven. It is lawfull to bow down if there be not some other just impedi∣ment, when we have seen the workes of God, when we have heard the word, received the Sacraments, &c. But the Doctor frameth his words after this manner: To bow down when we have seen the workes of God, when we have heard the word, when vve receive the Sacraments: he sayth not when we have received as he sayd of the other two, and as he should have done. Or else if he had spoken to his purpose, he should have have said after this manner: It is lawfull to bow down when

vve see the workes of God, heare the word, or receive the Sa∣craments, which he vvould be loath to do.

He doth the like in the two examples following, vvhen the fire fell down and consumed the sacrifice of Elias, the people fell on their faces and cried the Lord is God. And the infidell, or unlearned Christian, convinced by the Prophets in his con∣science falling on his face, adored God saying, God is among you. Here the Principall cause of their falling down vvas God, saith he, but the miraculous vvork of the fire, and the word of the Prophets, vvere instrumētal causes vvhereby they vvere vvakened and stirred up. Even so vvhen vve fall dovvn at the Sacrament, the principall cause that moveth us (sayth he) is God to vvhom vve kneele, but the Sacrament is the instrument, vvhereby vve are taught, and admonished to fall dovvn at that time, and in that place. If the Doctor had said of the first tvvo, that at the same time, and in the same place they fell dovvn also, he had said to the purpose. But he doth altogether suppresse the circumstance of time and place in the tvvo examples. And the truth is, that the people fell on their faces, after that the fire had consumed the burnt-offring, and the vvood, and the stones, and the dust▪ and licked up the vva∣ter that vvas in the ditch, 1 King. 18.38.39. And the infidell, or unlearned Christian is brought in (upon supposition in ca∣se such a thing fall out) falling on his face, and adoring God after that the Prophets had ended their Prophecying. For he is brought in speaking, vvhich could not be done vvithout confusion, if the Prophets vvere prophecying in the meane ti∣me. So his examples do not serve his purpose, nor his com∣parison in generall of the Sacraments vvith the vvord & vvor∣kes of God. For if vve should fall dovvn at the time and place vvhen vve see the vvorkes of God, and feele our selves vvake∣ned and stirred up by them, then shall vve fall dovvn before the vvhole host of heaven, and every thing that creepeth on the earth. Or vvhen vve heare the vvord, if every man as he findeth himselfe vvakened and stirred up, should fal dovvn and vvorship, hovvbeit he joyn not speaking vvith it, like the infidell, or unlearned, vvhat a confusion vvould be brought into Gods service? Next I say, suppose it vvere granted that the people fell dovvn in the meane time that the fire vvas vvor∣king the vvork vvherefore it vvas sent, there is a difference

betvvixt the customable beholding of Gods ordinary vvorkes, the Sacraments, and a miracle. For as Augustine a 1.16 saith of the sacred Scripture, the Serpent, the Sacraments, they may be ho∣nored as matters religious, but vvondred at as matters of mar∣vel they may not be. The infidell or unlearned if he had fal∣len dovvn in the mean time and spoken, it had been but his ru∣denes, not yet vvell understanding the order of the Church. VVhat men do either amazed vvith the Majestie of God in a miracle, or of ignorance being but nevv couverts to testifie their conversion before the congregation as vvitnesses, doth not helpe the Doctors cause. Thirdly, suppose they had fal∣len dovvn in the mean time, yet their falling dovvn vvas not for adoration of the fire, or the vvord, but of God, Kneeling at the Sacrament is for reverence of the Sacrament, as vve shal make manifest. But as I haue sayd, their falling dovvn vvas not in the meane time of the vvorking of the fire, or the pro∣phesying of the Prophets, and so serueth not the Doctor to the very pretence of falling dovvn at the Sacrament.

He denieth that they bovv their knees at the Sacrament, for the religions respect and reverence vvhich they cary to the Sacrament, but to Christ, for the religions respect & reverence that by it they are taught to giue to him. I see men make no account vvhat they deny, providing they can insnare simple people, and bring them to the doing of the act. The Doctor sayd othervvayes, at the pretended assembly, and the act pen∣ned by him and some others, vvhen it vvas reformed, the copie vvhereof subscrived by the clarke come in my hands speaketh as I have already alledged. It is there ordained, that vve kneele in reverence of so divine a Mysterie to vvit, as is the Sacra∣ment, or holy communion, vvhereof mention is made in the vvords immediatly preceeding. And the vvords follovving, in remembrance of so mysticall an union, as vve are made par∣tokers of thereby to vvit, by the mysterie, declare that by the vvord mystery,* 1.17 is meant the Sacrament. The like speech he hath in this book, that the communion of the body and blood of Christ is offered to us by the sacred mysteries vvhich are given at the table. It is an usuall tearme of the ancients to call the Sacrament, sometimes mysteries in the plurall num∣ber, sometime mysterie in the singular number, as the Doctor doth also varie the tearm in this book. And in the English

Confession the bread and vvine are called the heavenly my∣steries of the body and blood of Christ. To kneele then in religious reverence of the Sacrament, is to adore it. For all religious kneeling is a gesture not of ordinary and common reverence, but of adoration. Seeing therefore the publick in∣tent of the inforced act is Idolatrie. vvhatsoever be the private intent of the communicant, he is guiltie of Idolatry in kneeling A man may go to Rome, and take the Sacrament at the Anti∣christs hand, if private intention will save him from the guil∣tines of Idolatry.

Our conformitie with our neighbour Kirk, doth also ma∣nifest the intent of our act. The disputers against M^r. Rogers, M^r. Hutton, D. Cowel, and D. Spark, prove out of their vvri∣ters, that the reverence of the Sacrament is intended. I vvill onely set down Mr. Huttons words. Our bowing at the Sacra∣ment (saith he) is an outvvard reverence meet to be perfor∣med because of that holy action in hand, namely our religious communicating; partly to stirre up in others a more religious estimation of those divine seales, partly to remove all propha∣ne thoughts of Epicures and contemners, partly to put a diffe∣rence between the ordinary bread & wine, & those Sacramen∣tall, to which we give more reverence, because they are more thē ordinary bread & wine. That book of cōmon prayer, wher∣to they are tied by the statute of Q. Elisabeth, giveth also to understand, that kneeling at the communion is enjoyned upon this ground, that the Sacrament might not be profaned, but held in a reverent and holy estimation amongst us.

I heare that our men have put in another word to colour the matter. In reverence of God, and of so divine a mystery; but that will not help the matter. For God wil be the totall & onlie object of adoration, he will have no compartner, & he will have it to be directed to him alone immediatly.

But what if by the word mysterie be understood the action of celebration, that will not help the matter; For the action of celebration is nothing else but the mysticall rites and ceremo∣nies employed about the elemēts, giving, receiving, eating, drin∣king. I may not kneele in reverence of the mysticall rites, more then of the mysticall elements. I may not lawfully adore ac∣tions more then substances. No action never so mysticall or holy, is the right object of our adotation.

Seeing therefore we kneele in reverence of the Sacramēt, &

it is in part the object of our adoration, vve are sayd as pro∣perly to bow before it, as the Papist to bow before his image. Yea, suppose a thing situate before us vvanting life, be not the object of our adoration, as a vvall or a tree, yet are we said pro∣perly to bow before it in our vulgar language. howbeit spea∣king Greeke we would not use the vvord Enopion to that purpose. David or Daniel may be justly sayd to bovv toward the Temple, they being farre removed from the sight of it▪ or toward the Ark, the Ark being out of sight in the holy of ho∣lies. The elements are not onely in our sight, but are also the object of our reverend vvorship, as the crucifix is to the Papist. And admit that the speech were not proper to say we bow down before any dead element, the doctors phrase is suf∣ficient for us. For we may not bow down toward a creature, as the object of our adoration. Yea and further, we may not bovv by direction and ordinance novv under the nevv Testa∣ment, tovvard any place or creature, there to vvorship God, as the people of old, did tovvard the Ark, vvhere God manife∣sted himselfe by a singular manner of presence, sitting betvyixt the Cherubins.

It is manifest then, that the publick intent of the act is Idola∣trous, seeing the elements are made an object of our reverent kneeling. Yet let us examine the Doctors private, but preten∣ded intent. 1. If vve kneele onely to Christ at that time and place, vvhen the elements, in the sight and use of them, as in∣strumentall causes, vvaken and stirr us up to give that bodily worship; then at what time, and in what place soever, vve are moved and stirred up by any creature, work of God, word, Sa∣crament, type, figure, monument to acknowledge our dutie of bodily worship to God, we should give it in that place, at the same instant time. For the Doctor did except onely Images and Idols, as not fitt to teach us any thing of God, and conse∣quently, that we should not bowe before them. But of this purpose we spake a litle before.* 1.18 See also Perth Assembly. 2. If I kneele onely in regard of the pretended prayer of the soule, and yet in the mean time of my kneeling, which is an externall worship. I perform an other action of divine ser∣vice. I confound two parts of externall worship. I am praying, and in that regard, as is pretended, kneeling; and in the meane time I am beholding with mine eyes the mysticall actions,

hearkening with the eares to the audible words, receiving the elements vvith my hands, eating and drinking vvith my mouth, and so one person at one time is 〈◊〉〈◊〉 two sundry parts of externall vvorship. For these actions are not the actions and gestures of prayer and adoration. The diuers kindes of Gods vvorship should not be confounded vvith other; but specially none of them ought to be confounded with prayer and adoration for eschewing of Idolatrie. Did ADAM eate of the tree of life, the people of God eate of the Paschall supper, or the manna, the Priests eates of the things sacrificed, of the presence bread, or other holy meate, and ado∣re in the mean time also? The Lord would have externall ado∣ration superceeded during the use of the meanes, the vvord & the Sacraments, both for eschewing of Idolatrie, lest vve adore the meanes; and of confusion and distraction lest the parts of Gods worship should undecently be confounded, and our hearts distracted. And so kneeling in this action doth not best beseem this action, as the act would insinuate. Babylon is not so confused: for they think the actions of eating, drinking, ta∣king, beholding, vvhen they are upon their knees, and in time of their prayer, are imployed immediatly about their God. 3. Either the soule is vvholly imployed in prayer during the time that the communicant is upon his knees, and then the actions of beholding, taking, eating, drinking, are idle, or rather hurtfull because they distract the soule, or the soule is not to∣tally exercised in prayer, and then kneeling must be in regard of the actions and elements vvhereabout they are imployed, as well as of prayer, and this is Idolatry. 4. If the actions outvvard imployed about the elements, and the internall con∣siderations and actions correspondent be the principall work of the communicant: and on the other part, the prayers be but mentall ejaculations, and occasionall, then is the gesture of kneeling principally for the actions, and the elements wherea∣bout they are imployed. But so it is, that these actions implo∣yed about the elements, and the internall actions correspon∣dent, are the principall vvork of the communicant, the men∣tall ejaculations of prayer and praise, are but occasionall and incident. Therefore kneeling is principally for the actions and the elements, wherbout they are imployed. 5. If mentall ejaculations give place to all other parts of Gods vvorship,

and require no bodily adoration, as we may see at the hearing of the word, our mentall ejaculations require not kneeling. Thē it vvil follow, that kneeling is not at all in regard of these mentall ejaculations of prayer and praise, but of the publick worship commanded, that is, of the celebration of the actions, and signes whereabout they are imployed; and this is also Ido∣latry. As for publick prayer in the act of receiving, they can∣not pretend it. For no such prayer is set down by any Canon of our Kirk. The disputers foresayd have layd open the na∣kednes of this pretence also.

So vve may see the carriage of every communicant, decla∣reth that kneeling is for reverence of the elements, let the communicant pretend what he please. Next, let him pre∣tend what he please, he is to be exponed according to the publick intent of the act injoyning him, which is Idolatrous. Make never so many respects besides, either in your private conceit, or in the act, this publick intent being one, doth marre all the rest. The Lord vvill not be mocked with rela∣tions, but respecteth the act, and not the intention saith Bilson, h 1.19 howbeit to another purpose.

He denieth that our kneeling hardneth the Papist in his [section 10] Idolatry, because we kneele not in that respect that they do: yea that they are no lesse vehement against our kneeling then against our sitting; but daily experience doth prove the con∣trary of this allegeance, that the Papist is hardened in his su∣periour sort of Idolatry, by our inferiour sort. The Papists are offended at us for not kneeling upon the conceit of transub∣stantiation, but they are vvell content to see us kneele upon a religious estimation & reverence of the element, & the mysti∣call actions. They are content to see us borrow ther rites to de∣core our religion withal, to kneele at the same time, in the same place, after the same manner, & to the same general end of ado∣ration, howbeit upon different respects. The Doctor would make men beleeve that there is no Idolatrous worship of a creature, except we take it for a God. VVhen as it is also Ido∣latry to communicate religious knee-worship to that which we are perswaded is but a meere creature.

[section 11] He denieth, that kneeling offendeth the weake brethren: yea many affirm that there is no gesture can sufficiently ex∣presse

the reverence and respect that in this action we owe to God, as the Doctor alledgeth. I understand not what the weak brethren be of whom he meaneth; but well I know, that all the Godly Professors of the Land are offended at it, & justly. They have heard our preachers these 60 yeares by past teach other∣wise & in the subscribing, and swearing to the second confes∣sion of Faith, require persons of all estates to abjure it. If they shall now heare the Preachers defend it, and urge the practise of the same, what shall they beleeve? may they not think that the rest of the doctrine which they have taught these many yeares by-past, they vvill recant, if they vvere but a little put at. I know none for mine own part content, but blind ignorants or superstitious people. The old vvives that knocked on their breasts, and glowred up to the bread, when M^r. Galloway delivered them the elements, were very well content. Vile atheists, and blasphemers of Christs name, can both buffet Christ rent his wounds, blaspheme his name, and yet kneele and say, Haile maister. Some politians indifferent in matters of religion, can be content to do any thing, whether they have delight in the matter, or no delight at all. Some, it may be, and I feare too many, think as the familists do, that they may law∣fully present themselves to any vvorship which the prince or Magistrate shall enjoyn, suppose it were never so Idolatrous. A number did kneele because they were seduced by corrupt teachers, temporizing or seeking benefit or preferment. Many kneeled for Feare of loosing their offices, and estates, & some of them have been grieved in conscience for so doing. But the Feare of danger and trouble vvill not hold men excused. If the Doctor would obtain that no man should be urged, vve should then see what manner of men these be whom he alledged to be so well contented.

The determination of kneeling, when and where, and in what cases is to be used, is left to the determination of the kirk, saith the Doctor. Be it so, where the word hath not already determined. But. 1. The exemplary sitting of Christ. 2. The use of the Table. 3. The Sacramentall breaking of the bread after the thankesgiving. 4. The enunciative Form of deliverie of the Sacramental word. 5. The generalitie of the Sacramen∣tall word. 6. The commandement 1 Cor. 11. to communicate

together. 7. The precept, Divide it amongst you. 8. The sem∣blance of a supper or Feast. 5. The discharge of vvil-worship. 10. The discharge of conformity in rites and ceremonies with Idolators. 11. The discharge of kneeling religiously in reve∣rence of any creature. 12. The discharge of dangerous pro∣vocations to the grossest Idolatry of the Papists, do all dischar∣ge kneeling. See al those particulars treated in Perth Assembly.

Howbeit we differed before from the Kirke of France by our sitting, yet we do differ Further both from the Kirke of France, and from our selves by kneeling: yea, vve differ from all the well-reformed Kirkes round about us.

The Doctor saith, if the ancient Church might have law∣fully interchāged kneeling, a gesture ordained by God himself into standing at prayer, touching which there is no precept, how much more may our Church interchange sitting never commanded, and never or very seldome practised in Gods pu∣blick worship with kneeling a gesture commanded by God, and most agreeable to this Sacrament. VVe have already made manifest, that at the religious Feasts under the Law, at the Sa∣crament of the Supper under the new Testament they did sit. In the time of the preaching or prophesying, it vvas likewise the ordinary custome to sit both in the Synagogue of the Ie∣wes, and the Assemblies of Christians, 1 Cor. 14.30. Acts. 16.13. Act. 20.9. Luke. 4.28.29. Act. 13.16. Luke 10.39. I think no man vvill deny but the ministration of the Sacra∣ments, and the preaching and hearing of the word, are parts of Gods publick vvorship. If by publick vvorship the Do∣ctor do meane the solemne & publick prayers onely, then he speaketh not to the purpose. Neither doth Calvin say, that kneeling in time of prayer is simply a divine ordinance, but he sayth, it is so human a tradition that it is also divine. It is di∣vine in so farre as it is a part of that comelines which is re∣commended to us by the apostle. The Prophets upon sin∣gular occasions as they were moved by the spirit, exhorted the people to come and bow down before the Lord. But these exhortations were not precepts. for then Christ had sinned if he had not kneeled in the times of thankesgiving; but we have already manifested that he sate. Then David likewise had sin∣ned when he sate before the Lord. 2. Sam. 7.18. To expone sitting standing, were catachresticall indeed. To expone sit∣ting

remaining, vvill not agree with the text. To devise a mysterie for that sitting Peter Martyr sayth, it is without a warrant. If there had been a commandement to kneele in time of prayer, then Iehosaphat and all Iuda standing before the Lord with their yong ones, their vvives and Children in time of prayer, 2. Chron. 20 5.6.13. had sinned, and the ancient custome of the Iewes to pray standing, had been unlawfull. Of this custome see Perth Assembly.* 1.20 It was the office of the Le∣vites to stand evening and morning to give thankes and praise the Lord, 2 Chron. 23.29. The tribe of Levi is sayd to be sepa∣rated to stand before the Lord to Minister to him, and to blesse in his name. VVhat the ancient Kirk did in chan∣ging kneeling in time of prayer into standing, insignification of their joy for Christs resurrection, and that so precisely, that it was accounted a great sin to do otherwayes, on the Lords day, & betwixt Pasce, and Pentecost, is nothing to us, who are not to follow them in such conceits. Paul kneeled betvvixt Pasce and Pentecost the time forbidden by the ancients, as vve may see Acts. 20.36. and had no minde of such devi∣ses.

The Doctor alledgeth, that our first reformers established sitting onlie as a fit ceremony for the time, to abolish the opi∣nion of transubstantiation. But this he alledgeth against his ovvn knowledge, and I am sure against the truth. For in the first book of discipline, in the second head thereof, it is ordai∣ned as a perpetuall gesture because most agreeable to the in∣stitution. In the parliament holden anno 1572. it was ina∣cted, that if any man did communicate otherwayes with the Sacraments, then as they were then truely ministred in the re∣formed Kirkes of this realme, should be holden infamous, un∣able to sit or stand in judgement, persew or beare office, or to be witnesses or assisers against any professing the true religion. Shall vve now have a new act in the contrarie, for this English guise, or rather old Papisticall manner. In the second con∣fession of Faith, vve detest all allegories▪ rites, signes and tradi∣tions added to the true ministration of the Sacraments, with∣out or against the vvord of God. Did any preacher preach otherwayes till now? And at Perth Assembly the Doctor confessed that yet still the former order vvas best, but he would please the King, and avert his Majesties vvrath from this

Kirk. P. Martyr vvriting to the Polonian Ministers and Pro∣fessors anno 1556. VVilled them to pluck up superstition & Idolatry by the roots, if othervvayes they plucked onely at the Leaves, the Fruits and the Flowers, it vvould spring up again as it had done in some places already. I know vvhat I speake sayth he. And this he spake vvhen our neighbour Kirk re∣volted to Poperie in Queen Maries dayes. But chiefly he desi∣reth them to make a syncere reformation in this Sacrament, vvhere there are, saith he, a 1.21 Pestilent seeds of Idolatry, which except they be taken away, the Kirk of Christ vvill never be decored vvith pure and sincere worship. And again he saith, as the Sacraments ought not to be contemned; so men ought not to give them greater honor then the institution will suffer. Bucer in his censure vvritten at the desire of Cranmer, sayth, b 1.22 that if vve love God and our Saviour Christ none of these things, vvords, or gestures, vvill find or keepe place amongst us, vvhich have appearance of affinitie vvith the impieties & abhominations brought in by the Antichrist upon the holy mysteries, or vvhich may be taken hold of to make up, any any commendation of them, howbeit unjustly and vvithout just cause offred. A vvhole Synod did condemne this gesture for the danger of Bread-worship, as may be seen in Festus Hommius harmonie of the Belgick Sinods. Our first Re∣formers upon the same considerations abandoned this gesture simpliciter, and not for a time onely.

He pretendeth a needlesse Feare of Prophanitie and con∣tempt, which may by time creep in by our former order. If it creep in, it is to be amended, and the Form and order of the institution is not to be broken or adulterate for remedy of the same. For as Bucer saith, c 1.23 neither the perversnes of the wic∣ked, can vitiate the things which the Lord hath instituted, nei∣ther ought vve to intermit them for their abuse. But I ap∣peale to the consciences of all true Professors, if ever they did see any exercises so gracious, powerfull and heavenly, as were our communions It is vvell known what graceles, con∣fused▪ cold & disordered communions vve had insundry parts this last Yeare, where kneeling was put in practise. Some complained for vvant of the Bread, some for vvant of the wine. Mr Galloway quarrelled some of the communicants for not kneeling, vvhen he vvas in the very act of delivering

the element. Such prettie dialogues had we at the last com∣munion, as was matter of much talk afterwardes.

He purged our Kirk in this book before of Arrianisme, and now he maketh much adoe as if the maintainers of a table-ge∣sture did savour of Arrianisme, or plead for equalitie with Christ. VVhen the Arminians were like to prevaile in the Low-countries, then did the Doctor every where reason for them. This is the man vvho maketh a counterfeit out-cry, as if our Kirk vvere in danger of Arrianisme; howbeit he doth understand there is no appearance of any such matter more novv, then vvas from the beginning of the Reformation. Nei∣ther did Christ ever institute any order vvhich should give just occasion to any malicious or perverse person to pretend such Feares.

VVhat a vain alledgeance is it to say, that kneeling vvill serve to declare our union vvith other reformed Kirkes; seeing the best Reformed Kirkes do abhorre kneeling. His other alledgeance is as Foolish, that kneeling vvill vvin some Pa∣pists to our Profession. Is this the vvay to cure a man of the Fever, to fain a Fever? God set up a partition vvall of many rites and ceremonies betvvixt his people and Idolaters, and tooke not the course of conformitie with them to make pro∣selites. P. Martyr sayth,a 1.24 That rite in the administration of the Sacraments is to be imbraced vvhich is most simple, and fur∣thest removed from Papistical toyes and ceremonies, and com∣meth neerest to that puritie vvhich Christ and his Apostles used. This vvas his judgement after he had left England, & had experience what such matters meaned. Doth not daily experience teach us, that vvhere kneeling and the like cere∣monies do flourish most, Papists do increase most? Are not our Papists already insulting upon us, and saying that▪ vve are returning home again to them?

There vvas an argument much made of be the D. in Perth Assembly, vvhich I find not in this Book of Resolutiounis. To vvit, vvhatsoever benefite vve may crave of God upon our knees, vve may receave it upon our knees. VVe may crave the Sacrament upon our knees. Ergo. Bot appearantlie the D. hath thought shame of it since that time. And indeed if the propositiovn vvere true, the King ought, or may kneele vvhen he receaveth homage from his subjectis: The Brid∣groome

vvhen he taketh his Brid by the hand: and everie one of us when vve receave food or phisike. M^r. Galloway wan¦ting better reasons did notwithstanding with a little restri∣ctioun use this same argument in the Great Kirk of Edin∣burgh upon the Lords day before the last communion as the cheif reason that after studie, meditation and prayer gave him Resolution. VVhat spirituall blessing in Gods pu∣blick vvorship I may ask of God upon my knees, I may receave upon my knees. VVhen N. denyed this proposition to the late Bishop of Galloway M^r. Cowper he could proceed no further. I demand wherfor should vve not kneele in the receat and fruitioun of temporall bene∣fits and blessings alsweill as Spirituall, seing vve c••ave of God conforme to the perfite paterne of Prayer day lie bread and temporall benefits necessar for this our naturall life. VVill they not say, because Gods benefits temporall are presented to ws be sensible creatures, and therfore if vve did kneele, vve should kneele before creatures, Fire, VVater, VVine, Bread and so foorth of the rest. Do we not the like at the Sacrament, are not the seales of the Spirituall blessings presented to ws, be sensible creatures. If ʒe say the one sort is Holy and sacred and so is not the other: then first it vvill follovv that vve kneel not ratione doni in respect of a blessing or benefite bestowed, for then vve should kneele in the receat of the temporall blessing and benefite also: bot that vve kneele because that sensible pledge of the spirituall blessing is ane ho∣lie thing or creature consecrated & set apart to a holy use. Bot to Kneele relligiouslie in that respect befor anie crea∣ture whatsoever is Idolatrie. That conditioun which is ad∣ded: In Gods publik VVorship, vvil not help the mater. For vvhether vve kneel in or out of Gods publik vvorship in the forsaid respect, it is still Idolatrie to kneel relligiou∣slie in regard of the holines of any creature. Nixt ther is aequiuocatioun in this vvord vvorship. For some time vvorship of God is taken in a generall sence, for the fear and reverence of God, service of God, or any other relligious or Ecclesiasticall actioun, ROM. 1.9. MATTH. 15.9. ACT. 18.7. ACT. 18.13.

ACT. 24.14. PHILIP. 3.3. DEVT. 10.12. COLL. 2.18.23. 2 SAM. 15.8. EXOD. 3.12. And so the vvord vvorship in our language serveth to ex∣presse divers vvords in the originall latrevoo, doulevoo, threskevoo seboma••, &c. In this generall sence the preaching of the vvord, the celebratioun of the Lords Supper, the Ministration of Baptisme, singing of Psalmes, &c. Ar publick vvorships of God. The Preacher Prayeth upon his knees for a blessing vvhen he shall Preach and consequentlie in Gods publick vvorship ROM. 1.9. ROM. 15.16. Shall he therfore Preach Kneeling, vvhen he findeth Gods blessing assisting him. The hearers do crave likewise a blessing upon their hearing▪ If the hearers as they are diverslie affected with good motiouns in time of Sermon shall kneele vvhen others do sitt: and the Sitters againe kneele vvhen others are risen, if at an other time they finde themselves moved, vvhat a sort of hearers should vve have. Gods publick should not be confounded vvith mens peculiar vvorship and devotioun. It is Gods Com∣mandment, that the hearer should hear, vvhen the Preacher doeth speake. This Commandement should not be broken, for the privat motions and secret ••ja••ulatiouns of the soule in the time of hearing. Even so at the Sacrament the communicant is to ob∣serve the ordour, rules and rites of the institution, vvhich vvill not admit Kneeling as vve have often sayd. It is therfore unlawfull to kneele in the act, seeing that vve cannot kneele without making many breaches both in the secound Commandement in generall, and in the instition in particular. All vvhich are set down at lenth in PERTH ASSEMBLIE, the summe whereof I have sett down before PAGE 45. The vvord VVorship is taken againe and that most usua••lie for kneeling and prostratioun and serv••th in this sence to expresse the Greek vvord proskuneo as MATTH. 2.2. REVEL. 13.4. 1 COR. 14.25. MATT. 8.2, and the Hebrew vvord Histachavah; and this is performed in time of prayer or thankesgiving. To kneel in time of

Gods publick vvorship in this strict sence, that is in time of so∣lemne and publick prayers no man doeth call in question, & is not pertinent to this purpose. If M^r. Galloways pensions had not tempted him at his prayers studie and meditations, he might soone have come to better resolutions. He had ano∣ther reason that same daye of as litle waight. To vvit, The people of Israel stood in Egypt at the passeover as they vver commanded: and sate in Canaan. VVhy may not vve likwise change sitting in kneeling as they did standing in sitting. First it is onlie conjecturall that they stood, it is not certaine. For no circumstance in the text Exod. 12, doeth enforce any such thing. Next, if it vvas commanded it vvas enjoyned onlie for that night as many other ceremonies vver peculiar to that time, as to eate in their houses vvher they had made their re∣sidence in Egypt, the sprinkling of the side posts with blood, the eating in hast, the not going out of house. Christ and his Apostles went out of the house that same night to the Mount of olives Matth. 26.19.20.30. Seing therfore the Lord did not set down a Law for standing at the Paschall supper, and the people of Israel had not the like reason to stand at other times as at the first passeover in Egypt: ther vvas nothing to hinder their sitting. That standing was onlie occasional, because of their hastie departure out of Egypt, bot sitting vvas the ordi∣narie gesture at all relligious Feasts. Put the cace it vver cer∣taine that they stood at the Paschall supper even to the capti∣vitie, vvhich is denyed be Scaliger in the last edition of his book de Emendatione temporum: and that they took up sit∣ting after that, yet that change of standing about the table in∣to sitting is bot the change of one table-gesture into another. Bot to change sitting into kneeling is to chang a table-gesture into a gesture of adoration, and to bring in a change upon the institution as vve have sayd. VVhen D. Denisons book come in Mr. Galloway his hands, he made a new onsett in the pulpitt upon the Lords day following and caused sing after Sermon the 95 Psalme, as if he had bene singing the triumphe. Bot certanely he produced no new reason vvorthie the answearing howbeit he did flee vvith other mens vvings. I vvish that man sawe his one vveaknes and insufficiencie for such a place. M^r. Ramsay proponed an Argument at the meeting upon the ••wesday before the last communion, which he bragged he

would manteine against all the Theologues in Europe. To wit, wher the soul should necessarilie bow, the body may lawfully bow. In the act of receaving the Sacramentall elements the soul should necessarilie bow. For we should receave vvith humilitie. The answear is easie, first the proposition is to be de∣nyed. The 3 children no doubt bowed ther souls, vvhen they vver presented before the golden Image. Bot ther bowed souls vver averse from the Image and looking upon God. For vve may not Imagine that the soul throweth about as the bo∣die doeth. A man surprised vvith a suddaine tentation, when he is gazing on a crucifixe ought to bow his soule necessarlie bot he must not bow his bodie. Nehemias standing before King Artaxerxes Nehem. 2.4. bowed his soul, bot might not bow his bodie. A man ryding through a deep water, and in perill of drouning should necessarilie bow his Soul. In a word whatsoever vve be doing, or whatsoever thing be setr before ws, vve should bow our soul, when we ar assaulted with dan∣ger either internall or externall, or vvhen vve have some pre∣sent neid of Gods presence & blessing, whether vve be ryding, eating, lying, hearing the vvord, or participating the Sacramēt. As for the assumption; we bow the soul in the act of receaving if ther be neid, and as vve find our selves moved to begg grace to strenthen us, vvhen vve find our Faith weak, or in such like caces. Bot that bowing is nothing, but the mentall ejacula∣tions of prayer and praise wherof vve have often spoken befor vvhich are occasionall onlie, subtile, svvift and secret. For to say that the soul should bow by vvay of internall adoration of prayer and praise during all the time of the action is to ex∣clude the principal vvork of the soule, that is meditation, con∣sideration of the analogie of the signes and thinges signified, and the application of Faith, as vve have sayd before. Humi∣litie is not this bowing of the soul, vvhich is internall adora∣tion, bot ane habite accompanieng us in all our relligious ex∣ercises, in the hearing of the vvord alswell as in receaving the Sacrament. Farther it vvill not follow that we should bow the bodie, if vve bow the soule at that time as I have declared in the refutation of the proposition. All the 12 transgres∣sions noted befor do hinder us to bow our bodie at that time. M. Struthers greatest arguments wer terrible knocks upon the pulpit. M^r. Sideserfe told the people of the threadbare rea∣son

drawen from the circumstances of time & place accessoir to the first institution: wherof se befor Page 11.

S••ing therfor kneeling in the act of receaving is not a thing indifferent, but unlawfull in respect of the manie transgres∣sions committed by the same, it is the duetie of everie good Christian making conscience of his vvayes, speciallie in the solemne worship of God, to detest the same. Bot vvhat if li∣bertie be offered to sitt, or stand, or kneel? Remember first that no particular person h••s power to make that offer. The enforced act of the pretendit assemblie tendeth onlie to uni∣formitie. Next, remember the trick which the Ministers of Edimburgh played. VVhen they had allured some people with this offer to come to their communion, they wrought upon them divers vvayes to make them to kneele, and dashed the Sillie ones. Tempt not the Lord: take paines rather to seek abroade nor to cast your selves in a snare, or to counte∣nance such confusions. Ye ought not so farr as in you lieth to depart one naile bredth from the institution, as I alledged be¦for out of Calvin. Thridlie consider that this offer vvill onlie serve for ane introduction to uniformitie in kneeling. For when that confusion shall take place, then shall they cry out as D. Spark hath done:* 1.25 that some moderate severi••ie must be used to remove that offensive diversitie, and to re∣duce all men to uniformitie. The conclusion of Synodus Pe∣tricoviensis alledged be them now against us, shall not serve then for a defence to us against them. And this moderate se∣veriti shal prove sharpe persecution, which is already begun. If the observation of holy dayes be first urg••d it is the du••t••e likwise of everie good Christian making conscience of his oath, promise, subscription, former profession, and puritie of Gods worship, to vvithdrawe his countenance from the same. A day of rest vvithout relligious exercises is an idle day, not a holy day. Relligious exercises are the life of a holy day. And th•••• for our Kirk woul not approve the Confession of Helve∣tia in that point, howbeit prophanitie and other accessorie abuses of poperie wer not allowed be that Confession. The ve∣ri•• ••bservation itself of an•• anniversarie F••st••v••ll day vvith cess••tion from work, and relligious exercises, the two cheif ele∣ments of a Festivall day was judged superstition. As may be seene be the continuall abstinence of our Kirk from extraor∣dinar

Preaching upon these dayes, the censures acts and arti∣cles of the generall assemblies, the Confession of Faith, the first Book of discipline. See Perth Assemb••••e p. 63. Nixt by your countenancing of holy dayes ye countenannce the vitious constitution, and shameles proceedings of Perths Pretendit and Null assemblie. Th••••dly ye open a door to kneeling and all the rest of the English ceremonies, vvhich will rush in, af∣ter vve have given vvay to any one of them. And then when we shall be made fullie c••••forme to our neighbour Kirk, we shall turne in a tr••ce to Papistrie, when it shall please autho∣ritie by found of Trumpet to command us. For PETRVS CVDSENIVS a Iesuit viewing the state of the English Kirk Anno 1608. gave this judgement in his Book de despe∣rata Calvinistarum causa, that the state of relligion in England was such, as that it might be easilie chāged to the Catholik Ro∣man, & that they wer not properlie to be called heretiks, but schismatiks. This is recorded by Francis Mason in his book of the consecration of the Bishops of England. The terrible inquisition of the high commission is sett above our heads, wher the acts of some Psendosynods, corrupted, and slavish conventions are put in Execution by the two Archbishops, & all the ordinarie judicatories ecclesiasticall past by. If these two bone companions, prettie football men, sometimes fel∣low-presbyters in one presbyterie, still brethren in evill, had bene casten foorth of the ministrie, when they were nere the point of suspensiō for prophaning the Lords day, they had not bene able instruments to cast out vvorthie men out of the mi∣nistrie in thir times. To conclude the relligion of the best Re∣formed Kirks round about ws is persecuted in our persones under the name of Puritanisme, and Papists do increase.

For M••thode it behoved me to follow the Doctors disorde∣red stepps. For matter I have studied to brevitie, referring the Reader to Perth Assemblie for farther, if he be desirous. For I eschewed repetition, so farr, as I might.

Anno 1619. Novemb. 5.

〈1 page duplicate〉〈1 page duplicate〉

Notes

• t 1.1

  Lib. 4. ca. 53.
• u 1.2

  In Gemma animae cap. 58.
• x 1.3

  Eccles. hie∣rarch cap. 5
• y 1.4

  Ad phila∣delph.
• z 1.5

  In 1 Cor. 10.
• a 1.6

  Of the Lords Supper. 2. part. pag. 15.
• b 1.7

  De Lib. apoc••yphis. P. 942.
• c 1.8

  Tom. 4. Lib. 2 c. 12.
• d 1.9

  Orat. 13. Post reditum.
• e 1.10

  Epist. 2••.
• f 1.11

  qua quidem propter exter∣nos ritus ho∣mines pios fe∣rire, neque est domini vo¦luntas, neque pu••ioris Ec∣clesiae mos.
• * 1.12

  Page,
• * 1.13

  Pag. 67.176, 177.
• * 1.14

  Pag. 673.
• * 1.15

  •• Pag. 7.179.
• a 1.16

  De trinit. Lib. 3. c. 10. Honorem tā∣quam relligio∣sa habere pos∣sunt, stuporem tanquam mira non possunt.
• * 1.17

  Pag. 54.
• * 1.18

  Pag. 50.
• h 1.19

  Obedience, Page 347.
• * 1.20

  Page. 51.
• a 1.21

  Loci com. p. 2111. quae porro nisi su∣blata fuerint nunquam Ec¦clesia Christi puro sincero∣que cultu erit ornata, etc.
• b 1.22

  Cap. 9. Ni∣hilque loci vel invenient vel retinebunt apud nos eae res omnes verba, et ge∣stus, in quibus vel appeateat esse aliquid euntis impie∣talibus affine, aut ad uliam tapiatu•• quā∣quam impro∣be et absque data causa) harum suarum impietatum commenda∣tionem et pic∣turam.
• c 1.23

  Ibid haec ut nulla nobis potest impro∣rum vitiate perve••sitas, ita nec propter 〈…〉〈…〉 us.
• a 1.24

  Loci com∣mun. p. 1111. In ritu Sacra∣mentorum ad∣ministrando∣rum is ample∣ctendus est qui fuerit quam simpli∣cissimus, atque a Papisticis nugis et cere∣moniolis ma∣xime remo∣tus: et ad puri∣tatem qua Christus cum Apostolis usus est, quā pluri∣mum accesse∣lit.
• * 1.25

  〈…〉〈…〉 Page 17.