A peaceable moderator, or, Some plain considerations to give satisfaction to such as stand dis-affected to our Book of common prayer established by authority clearing it from the aspersion of popery, and giving the reasons of all the things therein contained and prescribed / made by Alan Carr ...

Obj. That the several Gestures prescribed in the Service of God, the standing up at the Creed, the bowing at the name Jesus, and kneel∣ing at the receiving of the Lords Supper, are Offensive to many.

Answ. There is an old saying, Faelix qui potuit rerum cogn••∣scere causas; if moderate and wise men were so happy as to know the true grounds and reasons of these things, they would not so soon take offence, nor be offended at all; we all acknow∣ledge the Gesture and Posture of the Body in the Service of God to be counted among things indifferent, as a thing indiffe∣rent in it self, neither necessary nor sinful; Morally neither Good nor Evil, neither Commanded nor Forbidden in Scrip∣ture. God regardeth not so much the outward Gesture or Posture of the Body, as the inward frame of the Soul and true Devotion of the heart; yet it is the Apostles charge, 1 Cor. 14. 40. That all things in the Church should be done decently and in order, Indeed Order is the Beauty of Nature, the Perfection of all things, Government the preserver of Order, Laws the Soul of Government, and Execution the life of all; without which no Society, State, or Kingdom, nor the Life of Man or Service of God can well subsist. Now if in time of Divine Service, and in the performance of one and the same Office, and at the same time one will stand, another kneel, and another sit; what or∣der shall there be in the Church, or what decency? And who shall settle this decency and order in the Church but the Go∣vernours of the Church? Then if we owe obedience to our Governours according to Gods command, Rom. 13 1. we should submit to their judgment in those things which we count indif∣ferent; and though in themselves considered they be indifferent; yet (all circumstances being considered) when they are com∣manded by our lawful Governours, and in a lawful way and for a lawful end, only for order and decency, they are not in∣different to us, but we are tied to obedience, to submit to their judgment and lawful commands. And as for the several Ge∣stures

which are required and injoyned by our Governours in their several places to be observed in the performance of the Service and Worship of God, though we know not, nor under∣stand presently the grounds of them; yet we may have so much charity as to think and conceive they do not require nor injoyn these things altogether without reason.

Take a view & examine all particulars, the several gestures in∣joyned & commanded by our Church. The chief of all are these.

• 1. Kneeling in the time of prayer.
• 2. Standing up at the rehearsal of the Apostles Creed.
• 3. Bowing at the Name of the Lord Jesus.
• 4. Kneeling at the receiving of the Sacrament of the Lords Supper.

1. Kneeling in time of prayer the Scripture doth hold out unto; us especially these three several Gestures in the time of prayer.

1. Prostrating and casting down our selves upon our faces in our prayers to God; for this we have the example of our Savi∣our Christ. Matthew 26. 39. it is said there of our Saviour Christ a little before he was apprehended, That he went a little farther and fell on his face and prayed, &c. and Mark 14. 35. it is said He went forward a little, and fell down upon the ground and prayed. And thus we read of the Primitive Christians in former times; the warning sound was no sooner heard but the Churches were presently filled, the pavement covered with bodies pro∣strate and wash'd with tears of devout joy; Ad Domos statim Dominicas currimus, Corpora humi sternimus, mixtis cum Fletu Gaudiis supplicamus, faith Salvianus.

2. Standing; some suppose that the Israelites did many times stand and pray; this Christ our Saviour seemeth to intimate, Mark 11. 25. saying, When ye shall stand and pray, forgive 〈…〉〈…〉 read of the Pharisee and Publican when they came b••••h 〈…〉〈…〉 the Temple to pray, Luke 18. it is said of the Pharisee▪ 〈…〉〈…〉 The Pharisee stood and prayed thus with himself; and of the 〈◊〉〈◊〉 ver. 13. But the ••ublican standing afar off, &c. and Christ speak¦eth of the Pharisees, Matthew 6. 5. And when thou prayest be no•• 〈◊〉〈◊〉 the Hypocrites, for they love to stand and pray in the Synagogues 〈◊〉〈◊〉 corners of the streets.

3 Kneeling; that was always the most usual Gesture; thus we find everywhere in Scripture; it is said of Solomon, 1 Reg. 8. 54. when he had ended his prayer and supplication to the Lord for the Temple, that he arose from kneeling upon his knees; it is recorded of Daniel, Dan. 6. 10. that he usually kneeled three times a day upon his knees and prayed & praised his God; and of St. Paul and the Church with him, Act. 21. 6. When he departed from them, they kneeled down upon the shoar and prayed.

Now the usual Gesture among us in time of prayer is either standing or kneeling; we do not altogether disallow of standing in prayer, but we may stand as a servant before his Master, or as a subject before his Prince; we may kneel upon our knees; St. Stephen (as we may suppose) used both these Gestures; pray∣ing for himself, we may conjecture he prayed standing. Act. 7. 59. it is said they stoned Stephen▪ who called upon God and said, Lord Jesus receive my spirit; but ver. 60. when he prayed for his enemies the Text saith, And he kneeled down and prayed with a loud voice, Lord lay not this sin to their charge. But kneeling we account and judge the fittest posture to shew our true humility and our reverence to God. This no man questioneth.

2. Standing up at the rehearsal of the Apostles Creed, and making our Christian confession; this many stick at. The reasons why this posture is injoyned and required, may be these upon conjecture.

1. To stir up the dulness and sluggishness of people, and to keep them from slumbring and sleeping, and to stir up their at∣tention to consider of the several parts of the Service of God. Common people are very dull and lumpish, and many times very drowsie in the performance of the Service of God, and ha∣ving sate long in hearing the Psalms read unto them, and the Chapters read, are many times overtaken with slumbring and drowsiness; and this standing up then at the rehearsal of the Creed may be a good means to cause them to shake off their drowsiness, to keep them from slumbring, and to quicken their attention to the Service they are about. If there were nothing else, this might (in some mens judgments) be a sufficient ground for this injunction as long as the Gesture is indifferent in it self.

2. This standing up at the Creed (the Confession of our Chri∣stian Faith) may be required to teach blind and ignorant peo∣ple, and to inform them that the Creed is no prayer. There be too many ignorant people (notwithstanding the great Light we have, and the plentiful means of instruction by continual Preach∣ing, Teaching, and Catechising) here among us, yet still take this Creed to be a prayer (which formerly by most was account∣ed among their prayers, and so used by them as a prayer) Now because ordinarily in our prayers we do kneel as is fitting and we are required; This very posture of standing up at the rehearsal of this Creed, may convince them fully that it is no prayer, but a publick Confession and Profession of our Christian Faith.

3. The chief reason at all why we stand up at the rehearsal of this the Apostles Creed, is to shew our Christian resolution, to maintain and defend this our Christian Doctrine. For this Creed is a short abridgment and Epitome of all the Apostles Do∣ctrine which they received from Christ our Saviour, and delive∣red to us in the New Testament. The rule of our Faith, the Touch-stone of Truth, the very Pith and Substance of our Chri∣stian Religion, the very Badge and Cognisance of a Christian; whereby he is not only known from Pagans, but distinguished from Hereticks: Therefore we are injoyned not only to stand up at the rehearsal of it, but to joyn our selves also in rehearsing it, to testifie to the world our readiness and constancy to main∣tain this our Religion and Profession (being the true Catholick Faith whereof this is a full abridgment) that we are willing to stand to it to the death, and to live and die in the Profession of it.

3. Bowing at the Name of the Lord Jesus, this indeed is also re∣quired; that as all persons should reverently kneel upon their knees when the general Confession and other prayers were made, stand up at the saying of the Creed and Belief, so when in the time of Divine Service the Lord Jesus should be mentio∣ned, due and lowly reverence should be done by all persons pre∣sent, testifying by these outward Ceremonies and Gesture, their inward humility, Christian Resolution, and due acknow∣ledgement that the Lord Jesus Christ, the true and eternal Son

of God is the only Saviour of the world, in whom alone all the Mercies, Graces, and Promises of God to mankind for this life, and the life to come are fully & wholly comprised according to that of S. Peter, Act. 4. 12. Neither is there Salvation in any other; for among men there is given none other Name under heaven whereby we must be saved: Though all do not agree that this bowing is ei∣ther commanded in those words of the Apostle, Phil. 2 10. That at the Name of Jesus every knee shall bow, of things in heaven, things in earth, and things under the earth. Nor that it can be by any strong and undeniable Argument drawn from them, because they conceive that the Apostle doth not mean or intend those words of the outward knees of the Body, seeing Angels and De∣vils have no bodily knees: But his meaning is, that all Crea∣ture in Heaven and Earth, and under the Earth shall acknow∣ledge him to be their Lord; shall honour, worship him, obey him, and give him the Glory that is due unto him: yet we can∣not think that any reasonable understanding man can judge it altogether unlawful, either to uncover the head or bow the bo∣dy at the naming of the Lord Jesus, to shew the reverence that is due unto him, so that the inward intention of the Mind and Devotion of the Heart be joyned, and go along with the out∣ward Gesture of the Body; but the fear is, that God may complain in this of many, as he did of the Jews; Es. 29. 13. They come near me with their lips, and honour me with their mouths; but their hearts are far from me. So many honour the Name of the Lord Jesus formally in a complemental outward way of Cap and Knee▪ who regard him not in their hearts, nor make any Conscience to live up unto him in their lives; yet again, we must consider that this is our fault, the fault of men and their corruption, not the fault of the Ceremony. And we may also conceive that it was the Wisdom of the Church, when it saw how dead, dull, and lumpish, nay stupid common people are in Divine Service, to appoint this Ceremony to stir up people, shake off their sluggishness, raise up their Devotion, and quicken their attention to the hearing of the Word of God Read or Preached, least they should be overcome of drow∣sinesse, and so if rightly used, it might be a good means

to help us to amend that fault, and to quicken our attention.

But you will say why should we give more honour to the Son then to the Father? to the Name of the Lord Jesus then to the God, who is the Father?

To this we may answer, he that honoureth the Son, honour∣eth the Father; we do not thereby deny any honour that is due unto the Father, or rob God the Father of his honour; but we do honour God the Father in his Son, acknowledging the great love and wonderful mercies of God the Father unto Mankind sealed up in the Lord Jesus his Son for the Redemption of the world, according to that of our Saviour, John 5. 23. all men should honour the Son as they honour the Father; He that ho∣noureth not the Son, the same honoureth not the Father which hath sent him; so that thereby we do not deprive God the Father of the honour due unto him, but rather add to his honour inclu∣ding in the Lord Jesus all the mercies and graces of God the Father which are conveyed unto us by his Son, and sealed up unto us in the Lord Jesus his Son. But you will say, We desire to know some Reason for it, why we should give more ho∣nour to the Name of the Lord Jesus then to the Name of God the Father.

These Grounds and Reasons may not unfitly be given.

1. There is no Nation in the world but doth acknowledge God; Nulla Natio tam barbara, Nulla Gens tam Efferata, cui non infideat haec Opinio Deum esse, could Tully an heathen man say that there is no Nation in the world so barbarous, but doth ac∣knowledge God and worship God or somewhat instead of God. But we know there be a great many Nations in the world, Jews, Turks, Pagans, and all Infidels, that do not ac∣knowledge the Lord Jesus to be the Son of God and the Savi∣our of the world: Therefore to convince and convert them, and to make out our profession to the world, we Christians may give somewhat the more reverence to the Name of the Lord Jesus.

2 The work of our Redemption which was wrought by the Lord Jesus, may in some respect be accounted a greater work of power and mercy then the work of Creation. In the creat∣ing

of other creatures God spake the word, and it was done; but when he came to make man the most noble creature, we find that he entred into a consultation, Gen. 1. 26. Let us make man after our own Image; yet we do not read that God bestowed much pains or labour about his making; it is said, Gen 2. 7. The Lord God also made the man of the dust of the ground, and breathed in his face the breath of life, and the man was a living soul. But for the great wor•• of our Redemption wrought by the Lord Jesus, that was a work of greater difficulty; we may say of that as the Poet speaks, Multatulit fecit{que} Jesus, sudavit & alsit; ••he did not only abase himself for us men and for our salvation in coming down from heaven, but being God became man, suffered all the miseries belonging to mankind, Poverty, Ignomy, Stripes, and Buffetings; yea, bore all our sins, sweat drops of bloud, besides that cruel, cursed, and shameful death of the Cross which he did suffer and undergo for our Redemption, in so much that an ancient Father saith, ••ajus erat opus reficere quam facere; it was a greater work to Redeem us then at first to create us. For in our Creation God made man, but in our Redemption God himself became man, was made man: In this regard then you see we have cause to give then somewhat the more reverence to the Name of the Lord Jesus.

3. The work of our Redemption is a more beneficial work to us then the work of our Creation. It is true, that at the first God made man a glorious creature after his own image in righteousness and true holiness, indued him with many excel∣lencies, and gave him power over all creatures, but yet made him mutable and so mortal, subject to death, if he broke the Covenant. And man by his disobedience did break the Cove∣nant with God, so plunged himself and his Posterity into all kind of eternal miseries, had not the Lord Jesus come to save us and redeem us. Then in this regard also seeing the Lord Jesus did indure those bitter torments to redeem us and to save us from the curse and wrath of God, and all those miseries wherein by the fall of Adam we were plunged, and were brought into such an estate of misery, as without the mercy and merites of the Lord Jesus in working our Redemption, it had been happy for

us never to have been born, never to have been made; we have cause for ever to reverence the Name of our Lord Jesus.

4. The word (Jesus) signifieth a Saviour; it is Christs proper name, the name of his nature, a name above every name, a name given him by the Angel before he was born. Nominatus prius∣quam natus, he had his name before his Birth; yea a full and significant name, expressing all his goodness to us, as you find, Math. 20. 21. where the Angel tells Joseph, Thou shalt call his name Jesus, and giveth the reason, For he shall save his people from their sins. A name so sweet that it containeth in it all the trea∣sures of comfort; it is Mel in Ore, Melos in ••u••e, Jubilus in corde, as Bernard speaketh, as sweet as honey to the mouth, melody to the ear, and joy unto the heart; in delight whereof St. Paul useth it (as Genebrard observeth) five hundred times in his Epi∣ples; and Mr. Fox writeth of that zealous and Learned Martyr Johannes Mollius, that he never spake of the name of Jesus but in∣stantly tears dropt from his eyes. Seeing then it is a name a∣bove every name, and that name alone whereby we must be sa∣ved as St. Peter speaketh, Act. 4. 12. Neither is there salvation in any other; for among men there is given no other name whereby we can be saved. How can we then deny this honour and reverence to this name? to bend not only the knees of our bodies, but the knees of our hearts; yea all the powers and faculties of Soul and Body at the reverent and religious Name of the Lord Jesus?

5. Kneeling at the receiving of the Lords Supper; this hath been an ancient custom in our Church, neither can I conceive how any moderate-minded man can judge it any way unlawful or unfitting at that time to humble our selves to the very dust, and to kneel upon our knees at such a time when we come to acknowledge our unworthiness, to confess our sins and bewail them with hearty sorrow, whereby we have offended God; to beg pardon of him and reconcilement by the merits of the Lord Jesus, to gain again the favour and mercy of God held out unto us by his golden Scepter in the merits and mediation of his Son and our Saviour Jesus Christ at the receiving of this blessed

Sacrament, the remembrance whereof we do there celebrate and receive those blessed mysteries. To confirm our faith and to give us an assurance of the performance of all the promises of mercy made unto us in the Lord Jesus our alone Saviour; we cannot but judge him unworthy of pardon, who having offended his Prince and justly deserved punishment, shall be so high or unthankful that he refuseth to receive his pardon upon his knees.

There have indeed formerly been differences raised in the Church about this gesture; yet those who were against kneeling could never agree what gesture to have. Some would have it to be taken standing, some would have this Sacrament to be ta∣ken sitting, some again leaning with their body: these be poor Punctilio's to stand upon, for a wise man to make difference in the Church, a Schism and a Rent upon so small an occasion. The most men who are moderate, count the gesture and po∣sture of our bodies at and in the receiving of this holy Sacra∣ment to be a thing meerly indifferent, so we come with true faith and repentance and our hearts be every way rightly affe∣cted with reverence to this Service, as we ought to be prepa∣red, whether we sit, stand, lean, or kneel; but it must needs be acknowledged that kneeling is the most reverent and most humble posture of them all; and humility is a great ornament in a Christian. But the most in these late times of liberty have pleaded for and used (sitting) at the receiving of this holy Sa∣crament, pretending that it is a Communion whereby we have a fellowship with our Saviour Christ, & a fellowship among our selves. And that it cometh nearest to that gesture which was used by our Saviour Christ himself at the first institution of it, we cannot deny but it is a Communion whereby we have a fel∣lowship with Christ our Saviour, and a fellowship among our selves, but we cannot think that it is such a fellowship as to sit (as we say) Cheek by Jole with Christ at his Table, to keep no distance, and that he expecteth no honour or reverence at our hands. And for the gesture of our Saviour at the first institu∣tion of it, we grant that the Evangelist St. Matthew speaking of it (as our English Translation in our Bible is) saith Math. 26. 20.

When Even was come, he sate down with the Twelve: But the Greek word there for it, which in the original, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Tremellius translateth, Discumbebat; Beza dis∣cubuit; the word there you see is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the proper English whereof is, He lay down; the same word is used again by St. Mark, Mark 14. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the English is still, And as they sate at table and did eat, &c. Quum{que} discubuissent, saith Beza; Quum{que} discumberent, saith Tremellius, the proper English being, And they lying down, or when they lay down. But St. Luke maketh use of another word, for speaking how by Christs command his Disciples had prepared the Passeover, he saith Luke 22. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And when the hour was come, he sate down, and the Twelve Apostles with him. The Greek word there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Tremellius interpreteth by the word Accubuit; Beza Recubuit; the English for it being properly, He fell down, lay down, or lay all along. All these words sound as if our Saviour did rather lean or lie down upon a bed at the eating of the Passeover and institution of this Sacrament of the Lords Supper: This will better appear if we search what was the an∣cient posture of their bodies at their Meals, and their fashion of eating Meat in those times; by all likelihood it appeareth that the gesture of our Saviour at the Table was such as the Romans used, and at that time (as it seemeth) was in use among the Jews which (as our ancient records tell us) was thus. Their Table was placed in the midst, round about the Table were cer∣tain Beds, sometimes two, sometimes three, sometime more, according to the number of their Guests; upon these Beds they lay down in manner as followeth; each Bed contained three per∣sons, sometimes four, seldom or never more; if one lay upon the Bed, then he rested the upper part of his body on his le•••• El∣bow, the lower part lying at length upon the Bed; but if many lay upon the Bed, then the uppermost did lie at the Beds head, laying his feet behind, behind the seconds back; in like manner the third or fourth did lie, each resting his head in the others bo∣som; accordingly we find it expressed by the Evangelist, John 13. 23. That John the beloved Disciple of Christ leaned a••

Supper on Jesus bosom, and John 21. 20. it is said of that Disciple whom Jesus loved, That he leaned on his breast at Supper. Their Tables were perfectly round, whence their manner of sitting was termed (Mesibah) a sitting round; and their phrase of invi∣ting their Guests to sit down was, Sit round. This was in use (as it seemeth) in Ezekiels time, as may appear by that Speech of God by his Prophet to Samaria and Jerusalem under the names of Aholah and Aholibah, Ezek. 23. 41. Thou satest upon a stately Bed and a Table prepared before it; so that if we may believe either the Original tongue, or our Ancient records, our Saviour Christ did rather lean or lie down upon a Bed, then sit at the institution of this holy Sacrament.

You may reply now, why doth the Scripture say then in the Bible, He sate down, &c. if our Saviour Christ did not sit, but leaned or lay down upon a Bed at Supper.

To this we may answer thus.

1. Because that kind of posture of their Bodies at their Meals was their Table gesture, and answerable to our sitting at our Tables and at our Meals.

2. It was thought good thus to translate it, to fit the Capa∣city and Understanding of the common people; to make it suitable to them who would wonder to hear that he lean∣ed or lay down upon a Bed at Supper, and think strangely of it. That which seemeth decent to one according to the custom of times and places, many times seemeth uncomely to another.

3. Because it might be sometimes when he raised up himself to take any thing upon the Table; for the time he might be in a sitting posture, though he did presently lie down again.

But if it be granted that our Saviour Christ did ordain it sit∣ting, and gave it to his Disciples sitting; yet we think there is no more necessity to tie us to follow the example of our Saviour Christ in this, more then there is required in any of the other circumstances of his Institution. It is certain that our Saviour Christ washed his Disciples feet before his last Supper; that he did institute it after Supper in unleavened bread, that he did ad∣minister

it in the Night or in the Evening, to Men alone and no Women; to Twelve only in number (if Judas did receive) and no more. Yet because there is no precept in the Gospel for these things, no Christian Church at this day precisely obser∣veth all these Circumstances, but every Church taketh liberty to it self for Decency, Order, and Edification, to appoint and use what gesture she pleaseth. The Reformed Churches of France receive this Sacrament standing, the Netherlands generally re∣ceive this Sacrament sitting, we here in England are to receive it kneeling.

But some do object, to kneel at the receiving of the Lords Supper is Arto-Latrie, a worshipping of the Bread, yea Idolatry and Superstition.

We answer. Many Ignorant, Rash, and Self conceited peo∣ple are too forward to exclaim against the ancient Rites and Customs of our Church (because they do not understand the Grounds and Reasons of them) as Popish, Idolatrous, and Su∣perstitious; yea some (though themselves know not rightly what Popery, Idolatry, or Superstition is) yet if they can blast and but stigmatize any ancient Custom with any of these terms (though never so unjustly) they think they have done enough, they have won the field. The old Proverb is true in these, if in any, Scientia non habet inimicum nisi ignorantem; there is not a greater enemy to Knowledge then an ignorant man. If these men had Learning and Knowledge, and read Antiquity, and did rightly examine the Grounds of old Customs, they would be wiser then they are, and not so rash in Judging, Censuring, and Condemning that which they do not understand. But to the Point and Matter.

1. For Arto-Latrie, the worshipping of the Bread; I suppose there is none among us so senseless and void of understanding, that doth or can think that in kneeling at the receiving of the Lords Supper we kneel to the Bread, or worship the Bread: They may as well think and say, that when in our prayers we kneel down before our seats, that we kneel to our seats and wor∣ship our seats. And for Transubstantiation, it is well known that our Church doth utterly disclaim it in her Doctrine, and

openly, as contrary to Sense, Reason & Religion, contrary to the Principles of all these, & therefore doth not nor cannot acknow∣ledg their Breaden God, We profess to the world, That the bread of Sacraments is to help our weakness, to strengthen our faith & to confirm it in the Promises of God. For God needeth them not to confer his Graces on us, but in Mercy he doth ordain them to help our understanding by our Senses, to lead us by the Light, and to raise our minds from the consideration of the Natural, earthly and sensible things, which we see with our eyes, to the understanding and conceiving of spiritual and heavenly Graces. For in every Sacrament there is the outward sign, which is visible, and the Inward Grace, which being spiritual and Invisible, is by that Sign represented to us, and as it were laid before our eyes. To shew what Christ our Saviour hath done and suffered for us, and what he hath promised to do for all that by faith do lay hold upon him. Neither are they bare Signes Signifying, But Seals, Pledges and Assurances of the Promises of God to be received by Faith, and of that Communion which we have with Christ. Signa non mere Significativa sed Exhibitiva, as Musculus speaketh on Mat. 26. Instruments also by Gods appointment and Blessing on them to conveigh Grace unto our Souls. Not as if of them∣selves they did Sanctifie and Save (Ex Opere Operato) by the bare work done without faith. But by the vertue of Gods word and our applying the Promises to our selves according to the Ordi∣nance of God. For Non dant Sacramenta, quod datur per Sacra∣menta. The Sacraments of themselves do not give, that which God is pleased to give by the Sacraments. Fideles Salutem ex istis Elementis non quaerunt, etsi in Istis quaerunt. Non enim Ista tri∣buunt, quod per Ista Tribuitur, as Hugo saith; The faithful do not look for, seek or expect Grace or Salvation from those elements, though they do expect it by and in the use of them. They of themselves do not give, that which God is pleased by the Power of his word and for his promise sake to give by them to those which receive them by faith, as he hath Ordained. They are not Physical Instruments of our Salvation, as having in themselves any vital efficacie; but only Moral Instruments of Gods Grace. The use whereof is in our hands, the effect in Gods, as that lear∣ned Hooker speaketh.

2. For Idolatry. We conceive that Idolatry is the worship∣ping of a Strange God instead of the true God. The setting up of a false God in our hearts; or the worshipping of the true God in a false and wrong manner. Now we worship the true God, ac∣cording to that Rule and way which he hath prescribed to us in the Scriptures, which we take to be his revealed word, to direct us how to worship him according to his will, that we may please God. We worship God aright, without Heresie, Blasphemy, or Idolatry. Not denying, but there may be some small faults, Er∣rours and Corruptions in the matter of our Religion, or in the manner of our Worship, (because we do not profess Perfection▪ but none such as may or do overthrow the Ground and Founda∣tion of Faith. David, his Princes and Priests erred in carrying the Ark. 2 Sam. 6. contrary to the Law. Num. 7. 9. yet was the true Church of God; they sacrificed in the high places, 2 Reg. 14. which should have been done at Jerusalem, the Passover was neg∣lected, 2 Ki. 23. yet the Church of God. The Church of Corinth was foulely tainted with errours in Doctrine and corruptions in man∣ners, as you find throughout the first Epistle of St. Paul to the Corinthians; yet the Apostle calleth it the Church of God. 1 Cor. 1. 2. And in administring and receiving the Sacrament of the Lords Supper, no man can say truly that we commit Idolatry. For we worship the true God maker of Heaven and Earth, and his Son Jesus Christ, whom we profess to be our Saviour, and here we use this Ordinance to the right end, in remembrance of his Death and Sufferings, and we observe it according to his own in∣stitution for the manner of it. And whereas we find no Gesture commanded or prescribed in Scripture to be used at the receiving of it, though we count it as a thing indifferent in it self, yet the Church for order, Decency and Edification, hath adjudged and prescribed this posture of kneeling at it, to be most fitting to shew our true Humility and Reverence to God and to his holy Ordi¦nance.

3. For Superstition. This is a word (as many use it) of so large an extent, that I cannot tell how to fathome it or well what to make of it. But I conceive it must be taken from ••n•• of these three; either from Super stes, or from Super Satutum, or from Super stare,

1. From Superstes. Thus we may count that to be Supersti∣tion, which hath outlived his right use, and overlived his right time so cometh to be abused and perverted from the first end, for which it was first appointed, and from the first use to which it was put; Thus many things have been and still may be abused to Superstition, which at their first setting up were good and law∣full, or at least not faulty, but indifferent in themselves. Images, and Pictures and Statues had at first a fair seeming Beginning. When a father lost a Son dear unto him whom Death had sudden∣ly taken away, he caused his Statute to be made to remember him▪ When a great man dyed, and sometimes when they flatte∣red a great man, they caused his Image or Statute to be set up, which in process of time was abused to Superstition. They offe∣red Sacrifices, Ceremonies, and Divine Honours to it, making it a God; so you find it written, Wis. 14. 13, 14, 15, 16. Thus came up the greatest part of the Idolatry of the heathen; most of their Idols were at first the Images and Statutes of Men, whom Tyrants at last inforced the people to worship as Gods. Thus the Brazen Serpent was abused to Superstition by Gods own people; it was at first commanded to be made and set up by God himself. Num. 21. for the benefit of the people and cure of them, which were bitten by the fiery Serpents. But in process of time, the peo∣ple offered incense to it; Therfore Hezekiah brake it in pieces, be∣ing Superstitiously abused, & called it Nehushtan. 2 Reg. 18. 4. Thus fome are of opinion that Gideons ephod was set up at first only to be a monument of his great and miraculous victory over the Mi∣dianites; but in process of time it was abused to Idolatry, as it is said, Judg. 8. 27. All Israel went a Whoring after it, which was the destruction of Gideon and his house; all these had out-lived their right use, and over lived their right time; were abused to Superstition and so might well be accounted and called Supersti∣tious.

2. From Super Statutum, Above that which is commanded, thus also we may call that Superstitious which is more then God commandeth, when we add any thing to that which God hath commanded in his law, putting holiness in it or laying a necessity upon it, for you must remember that we confine Superstition to

matters of Religion and those things which concern the service and worship of God; the Rule which God giveth for his Service and worship is set down by Moses, Deut. 4. 2. Ye shall put nothing to the word which I command you, neither shall you take any thing there∣from, that you may keep the Commandements of the Lord your God, which I command you. Thus the Jewes were noted to be very Su∣perstitious; They added to Gods commandments, the Traditi∣ons of their Elders, putting holiness in them, & laying a necessity upon them, as our Saviour telleth them, Mat. 15. 3. Transgres∣sing the Commandments of God by their Traditions, and tea∣ching for Doctrines the precepts of men, ver. 9. Not only equa∣ling their Traditions to the written word, but breaking Gods Commandments by their Traditions, Mark 7. 8. Laying apart the Commandment of God, & observing the Traditions of men, preferring them before Gods Commandments. So again Christ complaineth of them, Mat. 23. 5. They made broad their Phy∣lacteries and made long the Fringes of their Garments, not but that these things were commanded, as you find Numb. 15. 38, 39. but they would make them larger and longer then was required, to have the praise of men. They were much noted also for their strict keeping of the Sabbath; they added that Sabbaculum (as it was called) That addition of time annexed to the Sabbath, some beginning it sooner then others, as the Jews dwelling at Tiberias. Some continuing it longer then others, as they that dwelt at Tsepphore. Again some thought they were too precise in many things, as in dressing no Meat upon the Sabbath, extending that Exodus 16. 23. to all Ages, which others thought was proper only to the time of Manna; in kindling no fire upon the Sabbath, grounding on Exodus 35. 3. which others restrained only to the fire for the furtherance of the work of the Tabernacle, and ab∣staining from all manner of work, without exception upon the Sabbath. They would not so much as fight to preserve themselvs against their enemies, assaulting them on the Sabbath day, where∣by (as Josephus writeth) they became a Prey unto their enemies, first to Antiochus (Joseph, lib. 12. cap. 8.) whereupon Matthias made a decree, that it should be lawful on the Sabbath to resist their enemies, which decree again they understanding strictly, as

if it did give only leave to Resist, when they were actually assaul∣ted, and not by any labour that day to prevent the enemies rai∣sing Rams, Setting of Engines, Under minings, &c. they be∣came a Prey the second time to Pompey. They were so precise that they held it unlawful to roast an Apple, gather an Hearb, climb a Tree, to kill or catch a Flea upon the Sabbath-day; you know the story of the Jew, who falling into the Jakes would not be helped out because it was their Sabbath-day. This we count Supersti∣tion, Super Statutum. To add any thing to Gods Law, or to be too strict in Tying our selves to more then God requireth of us.

3. From Super-Stare; thus I conceive we may not unfitly call him Superstitious, who in matters of Religion standeth too much upon his own opinion, Judgment, will or affections; who is so high in his own conceit, and wedded to his own affections, puffed up with his own pride and self conceit, that he will not yeild an Inch to the Judgment of others, standing upon Trifles and poor needless things, which in their own nature are indifferent, so ma∣king a Rupture, breach and Schism in the Church, as if those poor indifferent things were such, as wherein the very Soul, substance and heart of Religion, did consist, and were the summ of all and life of all, whereas they are such as scarce come nigh to touch the Fringe of Christs vesture, and very unworthy to be made matter and fuel of contention in the Church. We should all strive to pre∣serve Peace and Unity in the Church, bearing one with another and supporting one another, yea yielding one to another in things which in themselves are indifferent; Indeavouring to keep the unity of the Spirit in the Bond of Peace.

Thus a man may Super-Stare, and be accounted this way Super∣stitious two manner of ways.

1. In his opinion and judgment. When he standeth too much upon his own judgment, and is too wise in his own eyes. Thus too many are too strongly & too highly conceited of themselves, lifted up with the conceit of their own knowledg, gifts and Parts, thinking themselves wiser then all others, and so will not vouch∣safe to submit to, not so much as to ask or hear the judgment of others or their reasons. Yet Solomon doth tell us, Prov. 26. 12.

Seest thou a Man wise in his own eyes? there is more hope of a fool the•• of such a one. He is one of Solomons incurable fools; Bray him in a Mortar, yet will his folly return; say what you will, you cannot Convince him. All the Reason in the world cannot bear him down. Some we know in these late times of Liberty, have been bold to Brand all the Rites, Customes, and Ancient Fashions, which were Instituted by our Forefathers, with the name of Idolatry and Su∣perstition, yea Christian Burial it selfe: That for a Minister to ac∣company the Dead Body to the Grave, and there to give an Ex∣hortation was Idolatry and Superstition; yet there we neither Worshipped the Dead, nor Prayed for the Dead, onely gave an Ex∣hortation to the Living; and at that time and there in that place at the Grave, to give some honour to the Dead: To put some dif∣ference between the Burial of a Christian and the Burial of a Beast. Surely our Saviour made no such difference of places by his own Example, but one may be as Lawful to Teach in as another. He Taught sometimes upon a Mount, sometimes in the Synagogue; sometimes in a House, sometimes in a Ship by the Sea-side. Some again have conceited our Fonts to be Superstitiously placed in the lower part of the Church: Though our very Churches and all that belong unto our Churches (if that people did understand the Grounds and true Reasons of those things) were Ordered, Setled, and Disposed of with so much Knowledge, Wisdome and Discre∣tion, that no man who understandeth himself can justly except a∣gainst them. For all that was done by our Forefathers (though we judge our selves to be much wiser then they were) all that was Instituted, and appointed by them in those things for Order, Time, Manner, Place, and all such Circumstances, was very Sig∣nificant, (though all know not the Grounds of them) as may easily appear by Particulars.

1. Our Churches are all generally Built upon Mounts, Hills and Hillocks, with an Ascending up unto them. To teach us, that when we come up unto the Church, we should Mount up in our Hearts and Affections unto God, leaving all earthly thoughts and things below, Setting your affections on things above, and not upon things below, as it is, Coloss. 3. 2.

2. Our Churches are all Uniformely Built: Set East and West, and the Seats for the People, both in Hearing the Word, and in

Praying to look Eastward. And why? To remember us of the Be∣nefits, which we have by the Lord Jesus our Saviour: The first News of whose Birth was brought to Jerusalem by the wise Men, Matth. 2. 2. from the East: The Jews counted the East to be a Coast

1. Hateful, because there was the first sin committed by Adam and Eve in Paradise in the Garden of Eden, which was East∣ward, Gen. 2. 8. Eating the Forbidden Fruit.

2. Unclean, because there the first Blood was shed by Cain, who slew his Brother Abel, and was an Inhabitant of the East, Gen. 4. 26.

3. Cursed, because there was the first Curse laid upon the Earth, Gen. 3. 17. for the sin of Man; Cursed be the Earth for thy sake, &c.

Therefore God in his wisdome appointed; That as the first be∣ginning of sin was in the East, so thence should come the first News of our Salvation, by the Birth of our Saviour Christ Jesus. The uncleanness of the East, should be purged by the appearing of the Star in the East, and the Curse laid on the Earth taken away and blotted out by the Blessing of Christ. Wherefore, whereas the Jews did ordinarily Pray towards the West; The Moores and Saracens toward the South; We Christians Pray towards the East; and it was the Ancient custome in Baptisme, when they Renounced the Devil and all his Works, To turn themselves toward the West; but when they made Confession of their Faith, to look and turn towards the East. And it is an Ancient Tradition of the Church, That when Christ shall come to Judgement at the last day, He shall first arise and appear in the East, and accordingly (you see) we make our Graves for the Dead, and lay in our Dead with their Faces toward the East, as if they should rise and stand upon their Feet (at the Resurrection) to meet the Lord in the East.

3. Our Fonts are placed usually in the lower part of the Church, and not far from the Entry into the Church: To shew that by the Sacrament of Baptism, we are admitted into the Church, Matricu∣lated, and so made Partakers of all the Priviledges of the Church. For the Sacrament of Baptism was called by the Ancients, Sacra∣mentum Initiationis, Janua Caeli, Primus Christianorum Introitus. The Door of Entrance into the Church, The Door of Admission,

The Gate of Heaven. Out of the Church there is no Salvation. He that hath not the Church for his Mother, shall never have God for his Father.

4. The very Yew Trees, which in most places of our Coast (capa∣ble of their Growing) were formerly Planted generally in our Church-yards neer to the Church, though therein they might have some Politick and civil consideration, thereby to defend the Building of the Church from the violence of Wind and Weather; yet I cannot conceive, but they had a Mystical and Moral Signifi∣cation in it. That they had an intent to teach us somewhat by it, because this Yew Tree (as I imagine) may be accounted a fit Em∣blem of a Christian, a fit Picture, Patern and Resemblance for a Christian to Observe, when he looketh upon it. You see it hath little outside Rinde or Barke, onely a small Filme. To teach us not to make a fair outside and Formality of our Religion to the world, but to be without Hypocrisie, Formality or Dissimulation. Then it is a very Firme, Fast, Sound and Hearty Tymber, by far harder then Oake, to shew the Soundness and Sincerity of a Christian. It hath many and spreading Branches large and fair growing out, to remember us to be plentiful in good Works. It is always green and prospering, to declare unto us That a Christian should always thrive and grow in Grace. Yea, Green in Winter and in the Hardest weather; To shew that a Christian is best in Affliction, Adversity and Persecution. Yea then it hath Berries on it, to teach us, as then we are the best Christians, so then and always to bring forth the Fruits of Righteousness. It is a long living and lasting Tree, To be a Type unto us of Immortality and Eternal Life. Thus you see a Man may Read a Lecture of Divinity and Christianity to you, by the Observations which may be gathered from this Tree: Now then let wise men judge whether those Ancients, who did all upon such good Grounds and Reasons, or these Young selfe-conceited Men, who censure and condemne all Antiquity, and the Ancient Orders of the Church of Superstition (because they do not under∣stand the Reasons of them) be most Guilty of Superstition; and whether these men do not Super Stare, Stand too much upon their own Opinion and Judgement, making disturbance in the Church about such things, and in this regard, may not thus be called and accounted Superstitious themselves.

2. In his Will and Affections. Thus likewise a man may Super Stare, stand too much upon his own Will, Humour and Affections: Though his Judgement be convinced, yet he may count it a dispa∣ragement to yeeld and to submit, and therefore meerly out of wil∣fulness will stand against those Orders which are Required, Im∣posed and Commanded. It was an old saying of Seneca that Divine Heathen, Regis animum intra se quisque habet, Every man hath the mind of a King within him: He would Command over others, but cannot indure to be Commanded by others. The Observation was of old, Nitimur in vetitum semper cupimusque negata. It is na∣tural to all to desire that which is Forbidden, and to Kick against that which is Imposed and Commanded, and some (I fear) are of such a Humour, so cross and perverse a disposition, that they will not submit but stand up against that which is Commanded some∣times, though they can give no other Reason for it, but onely be∣cause it is imposed and Commanded; They will not be under Au∣thority. Yet I make no question but some are right honest men, and truely pretend Conscience; That they cannot submit to such Orders, and to such and such Rites. There is great and good Rea∣son, that every man should satisfie his own Conscience, and not sin against his Conscience, but yet we must not purposely make and frame our selves a Conscience: A good Conscience is and ought to be grounded on Judgement, and that Judgement should be Re∣gulated and Setled by right Reason; therefore he that desireth to satisfie his Conscience in any thing, must lay aside his Affections, and all Self-conceits and prejudicate passions, and must desire and indeavour to be informed in the Truth of things, especially such things as are doubtful to him, to Hear and Examine the Judgement of others, and their Reasons; and to weigh them in an equal Bal∣lance without Prejudice, Passion or Self-conceit; otherwise we frame a Conscience to our selves and make it Erroneous; and an Er∣roneous Conscience can do us no good, but deceive us. I fear that many of these honest-minded Men are mistaken meerly through Ignorance, because they do not search into the Grounds and Rea∣sons of things, nor rightly understand them. How these Ceremo∣nies, Rites and Orders first came up in the Church, how they are Imposed and Used, whether they be accounted things indifferent in themselves, or whether they put Holiness in them, or lay any

necessity upon them for Salvation, or are onely Commanded and used for Order, Decency and Edification. Surely it these men be∣ing men of moderate Spirits, were rightly informed, and would lay aside all prejudice, passion and self-conceit; they would be ful∣ly satisfied in their Consciences and submit unto them. Yet wee cannot but be afraid again, that some are so high in their Spirits, that they are ashamed to Submit. They have opened their Mouths so much heretofore, and been so high in their Speeches and Invec∣tives against this Government, these Rites and Orders, (being igno∣rant of the Grounds of their first Institution, and not dreaming of a Change, that now, though their Judgement be Convinced and Satisfied, yet they are ashamed to own them, to come in and Sub∣mit unto them, for fear they shall be Derided of all, and Re∣proached of all; and therefore stand out, pretending Conscience, whereas they do purposely frame themselves a Conscience, and it is nothing but Humour, Will, Peevishness and wilful Affections, which make them to stand out, and so do maintain a Fire and Faction in the Church. These surely do Super Stare. As the other stood too much upon their Opinion and Judgement, being wise in their own eyes, and so counted Superstitious in the same manner: These stand upon their own Will, Wilfulness and corrupt Affecti∣ons, resolving to be cross to all for fear they should come into Contempt, and so in this respect may be likewise accounted Su∣perstitious.

These things being rightly considered, How can this Ceremony of Kneeling at the Receiving of the Lords Supper be accounted Artolatrie, Idolatry or Superstition? We worship not the Bread but the true God, and in a right Manner; we disclaim all Superstiti∣on; we do not abuse this Ceremony of Kneeling to put any holiness in it, or lay any necessity upon it: but account it as a thing indiffe∣rent in it self. The Church doth Command and Require it, onely for Decency, Uniformity and Order, Judgeing it to be the fittest Gesture to shew our Humility to God, and our Reverence to the Ordinance of God.