Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

CHAP. VII. And the eight Generall. Wherein is questioned, what Gesture the Apostles used in Receiving the blessed Eucharist.

1. The Word of God hath omitted to set it down in particular.

'Tis probable, they did Kisse their Right hand, and so receive it.

An evill custome of False complementing by Kissing the hand in Jobs daies.

In Adoration our hands must be lifted up. Our voyce lowly, and submisse.

In great Agonies it is lawfull to Cry alowd, and Roare.

Probable it is, the Apostles received the heavenly Sacrament humbly Kneeling on both their Knees. Tertullian is punctuall against Sitting, even after prayer.

The Heathen after their prayers, and some even at their prayers, did use to sit upon their Altars. Their Servants had three Sanctuaries to fly unto from their angry Masters. Numa's Law, to sit at the time of Adoring their false Gods. A reason, why no passage either in the Evangelists, nor Apostles, commandeth A∣doration at the Sacrament. How the Antient Fathers are to be understood when they say, The holy Eucbarist is to be adored.

2. Reasons proving that the Apostles received the blessed Eucharist Kneeling.

• 1. Reason. Most sacred Reverence is to be exhibited to most sacred things.
• 2. Reason. The Fathers of the Primitive Church received it Kneeling.
• 3. Kneeling doth edifie the simple.
• 4. It is an Ecclesiasticall custome.

The manner of Reverence used both by Priests, and Lay people in S. Chrysostomes dayes. God will be worshipped aswell in our body, as in our Spirit.

The Penitents in Tertullians time did Kneele down at the receiving of Absolution.

And it was the common practise of all other Christians in his dayes to worship God Kneeling: Except from Easter to Whitsontide, and on the Lords day.

Diverse of holier times, had Knees as hard as horne by their continuall Kneeling at Gods worship. An adminition to stiffe-kneed Pure-trants.

3. Reasons why the devouter sort did forbeare Kneeling betwixt Easter and Whitsontide.

• 1. The Church did so appoint it.
• 2. Hereby the people did shew themselves thankefull. Whitsunday, whence it hath its denomination. Kneeling imports Repentance, and Sorrow for Sins.

Standing implies Thankesgiving for the pardon of our sins. The diverse usances of diverse Churches in the Primitive times concerning Fasting, and Feasting on the Lords day: Kneeling, and Standing at the time of Prayer: and the Reasons thereof. In the Primitive Church, they baptized not any except the Sick, but at Easter and Whitsontide. The newly baptized stood, to expresse their Thankefulnesse to God for their baptisme. The people in some Churches Stood praying at the Altar (on every Sunday between Easter, and Whitsontide) in remembrance of Christs Resurre∣ction. The Christians in the Primitive Church prayed Recto vultu ad Domi∣num; to confront the Heathen, who fell down flat on their Faces, when they ado∣red their false Gods.

4. The great variations of the Primitive Churches concerning the Eating, or not Eating of flesh offered to Idols. A just discourse to that purpose. A good Rule for the peace of the Church. Why our Church hath commanded Kneeling at the receiving of the blessed Sacrament: when the Primitive Church hath comman∣ded Standing. Churches have great power committed unto them. The Church upon just motives may change her Orders. The meaner sort of all people, Eccle∣siasticall and Civill, are bound to obedience; are not to Order.

Peter Moulin found fault with the precise Ministers of our Church of England. The day of Christs Resurrection the first day of his Joy after his Dolorous pas∣sions.

Why the Fathers made Sunday their Holy-day. Why they forbade Kneeling and Fasting upon that day. What Indifferency is, according to S. Hierome. A thing Indifferent in it selfe, being commanded by the Supreame Magistrate or Church, is no longer Indifferent to thee. Variety of Ceremonies, not hurtfull, but beneficiall to the Church of Christ. The Bishop of Rome taxed; by Cardinall Palaeotus ex∣cused. Rome Christian in too many things imitateth Rome Heathen: In publique prayer, commeth short of it. Heathen Rome began all their businesse in the world with this Prayer, Quod foelix faustumque sit, &c. The greater power the Pope and his Cardinalls have; the more need they have to pray to God before their pub∣lique meetings in their Consistory. Kneeling at receiving the holy Eucharist, never disliked as a thing of its owne nature evill or unlawfull. In the Primitive Church After Whitsontide they used to kneele. Kneeling at the blessed Sacrament, not pre∣scribed by Scripture; but authorized by Tradition; confirmed by Custome; observed by Faith. In the Primitive Church when they received the Sacrament Standing Kneeling they Prayed Standing. Kneeling. Our Factionists would follow the Primitive Church in one thing; but leave her in another.

5. A third Reason. At the first Institution of things Sacred, Profane, the solemnity is greater than in the sequell. Every New thing hath a golden tayle. Proverbe. Popular Lecturers have sunke even below scorne. All sinnes of former times have descended downe upon our dayes. An Epiphonêma, or Exclamation against the profane pretenders of Devotion now adayes. The lowest humiliation is too little for the house of God. They cryed Abrech, or, Bow the knee, before Joseph. He that boweth himselfe most before men, is most right in the sight of God. Diverse exam∣ples of Prostration and Geniculation, both out of the Old, and New Testament. A Vice-Roy of Ireland devoutly fell on his knees, and asked an Archiepiscopall Benediction. The Heathen kneeled downe to worship their very Idols. S. Hieromes saying. By Kneeling we sooner obtaine what we aske at the hands of God. Not lawfull for Any to sit in the porch of the Temple, but onely the Kings of Davids loynes. The humble Gesture of the Iewes, when they came In went out of the Temple.

The Primitive Church Kneeled to the Altars. Altars the seats of the body and blood of Christ. The Crosse in Chrysostomes dayes did alwayes use to remaine upon the Altar. An Angel an assistant, when Christ is offered up. Ambrose. To this day we Worship the Flesh of Christ in the Sacrament. Idem. No man eateth the blessed Sacrament, before he have Worshipped Christ in the Sacrament. Augu∣stine. Constantine the Emperour in his Soliloquies with God, pitched on his knees, with eyes cast downe to the ground. K. Charles partaketh of the body and blood of Christ, with as much Humilitie as the meanest penitent amongst his Subjects. His holy and devout Gestures at the participation of the Lords Supper, turned the heart of a Romanist to embrace the truth on our side. In Origens, Arnobius, and Tertullians dayes, the Saints never met in holy places about holy things, without de∣cent reverence. The Papists in Kneeling, adore the very materialls of the Sacra∣ment. Yet the Abuse of a thing, taketh not away the right use. Proved by diverse curious instances. Christians may lawfully use many artificiall things, though in∣vented by Heathenish Gods. Goddesses.

To argue from the Abuse of things to the whole remooving of the use, is ridiculous. Illustrated by some particulars. Veneration of the Sacrament, is accorded on all sides. In the very Act of Receiving it, it is lawfull to Kneele downe and worship Christ In it. Calvin himselfe holdeth That Adoration to be lawfull. The Lutherans are divided in this point. Illyricus denieth Christ to be Worshipped in the Eucharist, Brentius and Bucer hold, That then we must worship Christs body. Luther him∣selfe styleth the Eucharist, Sacramentum venerabile, & Adorabile. Chemnitius

saith, None, but Sacramentaries, deny Christ to be Adored in the Sacrament. Chem∣nitius acknowledgeth these Theses.

• 1. Christ God and Man, is to be Adored. Onely Arrians deny this.
• 2. Christs humane nature for the hypostaticall union with the Divinitie, is to be Adored.

None but Nestorians will deny this. The Apostles worshipped the Humane Nature of Christ. Adoration procedeth Cemmunication; by the judge∣ment of S. Chrysostome, and S. Augustine. Christs Flesh, as made of Earth, may be said to be Gods footstoole. So is the Arke. All the Angels of God doe Worship Christ. Christ is to be Adored alwaies, and everywhere. Augustine, Ambrose, Nazianzene, and Eusebius Emissenus are Chemnitius Co-opinionists. Not the materiall Elements, but Christ onely In them, is to be Adored. If Wee must adore Christ when we celebrate the divine Sacrament; much more did the Apostles. Habituall not (alwaies) Actuall Adoration of Christ was required of the Apostles.

The Apostles worshipped Christ:

• 1. When he had newly performed any Super-humane worke.
• 2. When they begged great matters of him.
• 3. When he did heale some who were vehemently afflicted.
• 4. When he conferred any extraordinary blessing on their soules: As he did when he instituted the New Sacrament.

Master Hooker tearmeth Kneeling an Adorative gesture. No kinde of Worship accepted, that is not sometimes conjoyned with Kneeling. Gregory Nazianzens Story of his Sister Gorgonia. Eusebius Emissenus, and Origen say, Christ is worshipped in the Sacrament. Kneeling at the Communion, commanded by the booke of Advertisements, set forth by Queene Eliza∣beth; by the Lawes of the Realme, and the Queenes Majesties Injunctions. They defraud the Knees of their chiefest office, and honour, who refuse to Bend them at the receiving of the blessed Sacrament.

PARAGRAPH 1.

THe next point of my propounded Method leadeth me to enquire, With what kinde of Gesture the Apostles Received from our blessed Saviour, his sacred body and blood in the holy Eucharist.

1. I answer; the Word hath omitted to set it downe in particular, and there is no absolute unquestionable certainty hereof; Therefore looke not for Mathematicall Demonstrations, which are (saith Orantius Finaeus) purae, fideles, & in primo certitudinis gradu constitutae, most certaine, and Infallible.

It is well, if our Collections may in secundis, tertijsve consistere, finde place in a Second, or Third Degree of Truth. If out of that which is written, we can ex∣tract that which is not written: if we avoyd all absurdities on the one side, and be guided by the best and most probabilities on the other side.

It is a custome among many of us, when we receive a courtesie of an high nature from our Superiors whom we reverence, we kisse our Right hand first, and Then receive it. That such was the old guise of the Romanes in their Adora∣tions, Pliny in his Naturall History, 28.2. averreth. In Adorando dexteram ad osculum referimus; When we Worship, we kisse our Right hands. Perhaps the Apostles might doe so, and devoutly kissing their Right hands convery Reverend Love from their Lips to it, and bring back with their Right hands, the Consecra∣ted and Adored Body and Blood of our Saviour unto their Lips and Mouths.

In Jobs time, there was such an evill custome of false Complementing, which he found fault withall. Iob. 31.27. If my mouth hath kissed my hand: or it may be read, If my hand hath kissed my mouth. But if the Apostles did so, they did it devoutly, truely, and most piously: And so let this rest upon Conjecture onely.

Tertullian de Oratione, cap. 13. thus describeth the Gesture of such as Worship God: Cum modestiâ & humilitate adorantes, magis commendamus Deo preces no∣stras:

nec ipsis quidem manibus sublimiùs elatis, sed temperatè ac probè elatis: When we Adore God with modest humiliation, our prayers are the rather accepted: nor must we Lift up our hands Too high, but indifferently, decently, moderately, measurably. Yet David Lifted up his Hands, Psal. 28.2. & 63.4. And Salo∣mon 1 King. 8.22. spread forth his hands toward heaven: and Christ lifted them up, Luk. 24.50. Ne vultu quidem in audaciam erecto (as he proceedeth) not with a bold face, but shamefast countenance. Sonos etiam vocis subjectos esse oportet; The voyce also must be Lowly and Submisse. The Devill that uttered the Py∣thian Oracles, could say; Et mutum intelligo; & non loquentem exandio: I both understand the dumbe; and heare him, who saith nothing. And shall Gods eares expect a noyse, a voyce, or a sound? How then was Ionas his prayer heard from the belly of the Whale, thorow the bowels of so great a beast, from the depth of deepes, thorow so vast a compasse of the sea, and yet ascended up to heaven? It was not by vertue of his lowd voyce. If a clamorous voyce were best accepted, happy were Stentor, that thunder of humane Voyce, that monster of Roaring.

And yet in great Agonies, it is lawfull, it is fit to Cry, to Cry aloud. I cryed with my whole heart, (saith David, Psal. 119.145.) The Levites cryed with a loud voyce, Nehemiah 9.4. Mordecay cryed with a loud and bitter cry, Esther 4.1. Christ himselfe cryed with a loud voyce, Joh. 11.43. Matth. 27.46. I have roa∣red by reason of the disquietnesse of my heart, Psal. 38.8. He roared all the day long. Psal. 32.3. He deserveth not much pitty, who by a small, low, heartlesse voyce, as if things concerned him not, coldly expresseth his soules sorrow.

My opinion therefore is, that the Apostles received the heavenly Sacra∣ment, not supinely, not slovenly, not lying, leaning, or sitting; but humbly, and devoutly, most thankfully, and joyfully; piously kneeling on both their knees, if not with greater Adoration.

Tertullian de Oratione cap. 12. is punctuall against sitting, even after prayer; which though we use, and lawfully use, yet they in Tertullians time did so in imitation of the Heathen, who closed their prayers, and sealed them up with sit∣ting; as if without sitting they had not been made perfect; And this made Ter∣tullian find fault with them for it.

But if he reprove them for sitting after prayer, would he not much more have censured them, if during their prayers they had sate? But the Heathen after their prayers, did sit upon their Altars. Plautus in Mustell. Ego hanc aram occupabo; I will sit on this Altar: for so it is to be understood: which though it be somewhat obscure, yet it is cleered by Tibullus lib 4. toward the end.

Sed Veneris sanctae considam vinctus ad aras.

But I being bound will on the Altar sit Of holy Venus.

Ioseph Scaliger on the place observeth, that servants with whom their masters were offended, had three Refuges or Sanctuaries; though he accounts them but as two: The Altars of the Gods, the Statutes of the Mediation of Friends. Nec hic tibi Aram aliquam, nec Deprecatorem paraveris: Thou hast neither Altar, nor friendly Mediator to fly unto. Terence in Phormione calleth him Precatorem, a Spokesman. I returne.

Pindarus O de 6. Istm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. When he said these things, or ended praying, he presently sate downe. Pausanias in Laconicis recordeth Orestes sitting about holy businesses, even when he was out of his mad humour.

Let Numa Pompilius praescribe what law he will for worshipping his false gods; Deos adoraturi sedeant; let them who ador'd their gods, Sit. It was casu∣ally wise. For indeed they were not worth the rising up unto: much lesse deserved

they to be adored with bended knees, or face prostrate. Our God cannot have reverence enough. If we could in humility cast our selves down to the bottome of Hell, we doe but our duty: and God would the more love us, and sooner, and higher lift us up.

Whosoever desireth proofes from the ancient Fathers, that the holy Eucharist is to be adored, let him reade Bellarm de Sacramento Eucharistiae, 4.29. toward the end; but expound them so, as if Christ were to be worshipped in the Sacrament, and not the meere Elementary part. When they lifted up their hands in adorati∣on, they were wont also to spread them abroad.

PAR. 2.

COngruentiall reasons hereof doe follow.

First, To most sacred things most sacred reverence is to be exhibited. But the blessed Eucharist was, and is a most divine gift; and kneeling is a sacred re∣verence. Therefore was it received with kneeling. The greatest care is to be had of heavenly matters.

This is confirmed by Tertullian in lib. 1. ad uxorem. Saecularibus satis agentes sumus, & utrique nostrum consultum volumus; si talibus tabulas (as Rigaltius well readeth it) ordinamus: cur non magis de divinis atque coelestibus posteritati nostrae prospicere debeamus? We are wise enough in worldly businesses, and will looke well enough to our selves; and make our Wills and Testaments concerning these lower and meaner affairs: why then ought we not rather to provide for posteri∣ty in things divine and heavenly?

Secondly, The Fathers of the Primitive Church received the holy mysteries with kneeling; And though the true Geniculation be of the mind, so that one were better to have an humbled minde, and stand upright; than to kneele often, and be proud withall: yet if we worship God in our hearts, our hearts will command the humble Bowing of the knees. Besides, Geniculatio corporis aedificat simplices; the bodily kneeling doth edifie the simple. Therefore Moris Ecclesia∣stici est Christo genuflectere, saith Hierom on Esay 45. It is an Ecclesiasticall cu∣stome, to Bend the Knees (when Christ is named.)

When the Corinthians did meete at the receiving of the Eucharist, wee may safely pronounce, they lay not on Beds: but, as they might Sit at their feasts of Charity; so we may presume, they kneeled when they partaked of the Sacrament.

Rhenanus in his Annotations before Tertullian de Coronâ Militis, pag. 413. Propter crebram Sacramentorum tractationem, inolita fuit illis religio quaedam, etiam vulgarem panem & vulgare poculum reverenter tractandi: They were so religious when they tooke the Sacrament, that they did transferre some reverence also even unto their common meats.

The fifty-two Injunction of Queen Elizabeth, commandeth her people to make a lowly courtesie, answerable to antiquitie, which used a modest and hum∣ble Bowing of the body. But more of this by and by.

Yea, the Priests were wont 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Three times to bow downe, as it is in Chrysostomes Liturgy: And the like was appointed to the Lay people in his Homilies. The more devout (as I take it) did Bend and Bow their Bodies very low Thrice, even almost to the Earth, which was the Greater Reverence: and the Lesser Reverence (which was a Bending of the head and shoulders one∣ly) they performed Twelve times; as a late learned Writer affirmeth.

If he pick out such kinde of Reverences, in which, by his description, there was no Kneeling, nor Bending of the Knee: He might countenance Genicula∣tion, and bring proofes for it. In the worship of God, Body and Soule being united together, there ought to be a sympathy betwixt them. And since the Bo∣dy expecteth to be Lifted up to Heaven hereafter, it must Kneele here on Earth. God loveth not half-worship: and God will be glorified as well in our Body; as in our Spirit, 1 Corinth. 6.20.

Textullian witnesseth, That the Penitents did Adgeniculare, Kneele downe at the receiving of Absolution: And indeed, both the Baring of mens heads, and the Kneeling on Bare and Bended Knees, are both of them gestures of hum∣bled and mortified minds, worshipping God. Not-Kneeling and coveted heads argue mens pride.

The Ancients were wont with Bended Knees, piously to worship God, except from Easter to Whitsontide, saith Tertullian. And on the Lords day we accompt it unlawfull to fast, or geniculis adorare, to Kneele. Other where, Tertullian e∣steemeth and reckoneth, the Not-kneeling betweene Easter and Whitsontide, an Immunity or Priviledge: But at other times, Kneeling was their Ordinary pious practise. For Histories make it plaine, that diverse of those holier times, had knees as hard as horne, by their often and continued praying in that gesture. Therefore let such deluded Pure-trants, who come into the Church, as if they had no joynts, as if they had swallowed two barrs of iron, or as if two stakes were falne into their legges, so that they will not, or as if they could not stoope, learne more piety and devotion: and not deny That Reverence to God, which they give to temporall Princes.

PAR. 3.

IF any aske the reasons, why those Primitive devout Ones, did forbeare Knee∣ling betwixt Easter and Whitsontide? I answer. First, the Church did so ap∣point it: and they were the obedient children of the Church, and would not teach their Teachers, or spirituall Fathers. When our Church commandeth thee so to doe, doe so. Yea but why did the Church appoint it so? I say, they might have, and I beleeve they had many powerfull Reasons inducing them Then so to doe, which we know not now. I answer secondly; This might be one Inductive; Because it was fit the people should shew themselves Thankfull for the great and blessed gift of Baptisme, which at Easter and Pentecost they received most com∣monly: For it seemeth, as the newly-baptized washed not for a whole weeke after sacred Baptisme, and did weare onely White clothes; whence the Sun∣day called Dominica in Albis, or Whitsonday, had its denomination: Which Ceremonies had their faire significations: So the Church of the Newly-Bap∣tized, gave God Thankes for the Remission of their finnes, and the grace conferred on them by Baptisme, Standing rather than Kneeling; as may be col∣lected from Rhenanus: His words are these in his Annotations before Tertullian de Coronâ Militis: Geniculari in adorando, velut poenitentis est: Quistans adorat, tanquam jam veniam consecutus, Gratias agit: In the worship of God, Kneeling is the signe of a Supplicant or suppliant, or as it were of a Penitent: Who worship∣ped God standing, giveth Thankes, as having then received pardon of his sinnes. When any of our un-kneeling Schismaticks are new-baptized (as none are:) Or if they have not sinned againe since the forgivenesse of their sinnes; or if they need no pardon: Or if they were so holy every way, as the Primitive Church was, we will indulge somewhat unto them.

And let them consider whether Tertullian, or other Fathers did not speake in the persons of the Newly-baptized onely, and represented them, when they pleaded the priviledge of Standing, and not Kneeling, at some certaine times. Tertullian de Coronâ Militis, cap. 3. From the day of Baptisme we abstaine a whole weeke, Lavacro quotidiano, From our daily washing. For, as I dare say, that diverse Churches did Fast on the Lords day, and others Feasted on it: whence Ambrose gave the Counsell, and Augustine, both himselfe, and his Mo∣ther practised it, and counselled it to others, that people should fast or not fast, according to the custome of those Churches, to which they then came: and with whom they conversed. See Augustine Epist. 118. ad Ianuar. So the Stand∣ing betweene Easter and Whitsontide was not in use with All the Primitive

Churches, nor with All the people. The Councell of Nice (the first Generall Councell) confessed, That some did Kneele on the Lords day betweene Easter and Pentecost, and forbad them; and if any other people did, as the New-bap∣tised did, they did it to countenance the neophyte. Christians, rather than as if it were necessary: but in some times, places, and with some people onely.

See Cerda on Tertullian, and he assureth us, that of old in the Church, they baptized not any except the sicke, but at those Two solemne times, or Feasts of Easter and Pentecost: and therefore all That time they did rejoyce. The Church having changed that Constitution, and the Cause being removed, why are peo∣ple now so desirous to continue the Effect? Certainly, Tertullian himselfe was not to be baptized, nor tasted milke and honey, nor abstained from washing a whole weeke, when he writ thus: We are thrice drowned over head and eares, then we taste of mingled milke and honey, and from the day of Baptisme we abstaine a whole weeke from washing: but he speakes in the persons of the Newly-bapti∣zed: De Coronâ Militis, cap. 3. So ibidem, when he saith; They take the Eucha∣rist antelucanis coetibus, at their morning-prayers before day; Nec de aliorum manu quàm praesidentium; and that not at the hands of any, but of their chiefe Mini∣sters; he speaketh in the person of the Receivers onely, not of the Administrants. And examine whether he speake not of such onely, as did then first of all receive the holy Communion; as well as before he spake of the then-Newly-baptized. Examine also whether the not-Kneeling on the Lords day was forbade on all Sundayes of the yeare: or on Easter-Sunday, and Whitsunday, and the Sun∣dayes between them.

If it be objected, that on these Sundayes also, yea on All the Sundayes of the yeare they forbore Kneeling, which excludeth the reference to the newly-bap∣tized. I answer, Sub Iudice lis est, that is more than they can prove; They did not Stand All the time of divine Service in all Churches; or All the time that they were in the Churches; but sometimes they somewhere Sate, sometimes they Kneeled, sometimes they did Prostrate themselves, as is generally confessed. But at the Altar indeed, the people in some Churches stood; Stantes oramus, quod est signum Resurrectionis; We pray Standing, because Standing is a resemblance of the Resurrection. Ʋnde etiam omnibus diebus Dominicis id ad Altare observatur: Hence every Sunday, at the least betweene Easter and Pentecost, and on those Sundayes themselves, we Stand praying at the Altar, (saith Augustine ad Ianua∣rium, Epistola 119. cap. 15.) Also they might stand at some Set prayers, as we Stand at the Te Deum, the Magnificat, at the Three Creeds, and at the Gospell: and yet in other parts of prayer they did Kneele: when they asked forgivenesse they did Kneele: and who needed not aske forgivenesse? I would faine see such a Pharisee. At prayers of Thanksgiving they did Stand, as before I proved out of Rhenanus. Againe, the Councell of Nice appointed, Ʋt Stantes ad orationem vo∣ta Domino reddamus, that when we pay our vowes unto the Lord, we should Stand in prayer, as Gratian hath it, Folio 441. Columella 1 a. So in bringing of Tithes and Offerings, they might doe it standing.

Moreover, the Heathen were wont to fall downe flat on their faces, and adore their false Gods; and therefore to confront them, some Churches might ordaine their publique Service to be performed Recto vultu, ad Dominum orationis, Stand∣ing and Praying to God on all Sundayes, and on every day betweene Easter and Whitsontide: because in these dayes we celebrate the joyfull time of our Lords Resurtection.

PAR. 4.

COnsider, I intreat you, the great variations, yea the seeming contrarieties, that the Churches of Christ made and practised, concerning the eating, and not-eating of flesh, and meate offered to Idols, at severall times, and all to good ends.

Holy men feasted the people holily: So did David, 1 Chron. 16.3. But Ba∣laam taught the people to eate of things sacrificed to Idols, Revel. 2.14. Where∣upon in the Law of Grace, Act. 15.20. it was ordained by the Hierosolymitan Councell, that the converted Gentiles should abstaine from pollutions of Idols, or things offered to Idols. For otherwise the weake Jewes (who abhorred such a sin) would have beene offended. Among the Jewes, none but the Priests, or his at∣tendants and family, might eate of some sacrifices, or things offered, viz. of the Shewbread. But among the Gentiles, on extraordinary Festivals and times of joy, they did promiscuously partake of things offered to Idols; except This case onely; Whosoever had slaine a man, he might not partake of the Pagan sacrifi∣ced meate, as being reputed holy: and in this case it might be said, Procul, ô pro∣cul este prophani. Whereupon that Councell forbad the Ethnick Converts to eate of things offered to Idols promiscuously with other meats, least that might breed an exulceration of minde, between the Jewes and Gentiles, if they used contrary ceremonies. For the Jews before abstained from such things, though offered to the true God. After this, S. Pauls opinion was asked by the Corinthians, or cause given him to explaine his opinion; And because the Corinthians vainely imagined, That an Idoll was something in the world; otherwise the meate of∣fered to Idols would be indifferent, and as nothing, like the Idoll it selfe: The Apostle to remove this scandall for a time, in a sort cancelleth the decree of Coun∣cell, though made by the holy Ghost, and the Apostles, and seemes to deny that the Idoll is any thing; or that which is offered to Idols is any thing, 1 Cor. 10.19. &c. and in plaine tearmes, 1 Corinth. 8.4. As concerning the eating of things offered unto Idols, we know that an Idoll is nothing in the world: though made of matter, wood, stone, brasse, silver, or gold, yet it is nothing, In genere signi relati ad rem significatam, because the thing signified by the Idoll, is nothing; nothing reall in the world. And so the Apostle permitteth the eating of things sacrificed to the Idols; Provided, that first it be done without scandall to others, 1 Cor. 8.9. &c. Secondly, We must not eate it, if we know that it hath beene offered un∣to Idols, or eate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As a thing offered to an Idoll, vers. 7. as he most acutely and divinely distinguisheth; Neither must it be done in the Temple of the Idoll, 1 Corinth. 8.10. Otherwise, neither if we eate, are we the better; nei∣ther if we eate not, are we the worse, vers. 9. But whatsoever is sold in the shambles, that eate, asking no question for conscience sake, 1 Cor. 10.25. Yet if any man say unto you, This is offered in sacrifice unto Idols, eate not for his sake that shewed it, vers. 28. & 29. About this time, because as it was an abhomination to the E∣gyptians to eate bread with the Israelites, Gen. 43.32. So the Jewes abhorred not simply to eate, but to eate such forbidden things with the Gentiles: Where∣upon, as it is most likely, S. Peter did forbeare to eate with the Gentiles, and S. Paul blamed him for it, Galat. 2.12. and he was justly to be blamed, or else S. Paul would never afterward have recorded it.

Yet upon further disorder, and abuse of the holy Apostle S. Paul his hea∣venly-inspired doctrine, the wisdome of God to set a finall determination to this seeming difference, to accord both Jewes and Gentiles, and to build the Church upon one corner stone, elect, and pretious, againe reneweth the Apostolicall sanctions and holy decrees of the Jerusalem Councell; and notwithstanding S. Pauls indulgence and determination, which in the right use was most holy; I say, the blessed Spirit of God most justly findeth fault both with the Angel of Thyatyra, Revel. 2.20. Because he permitted Jezabel to teach, and to seduce Gods servants—to eate things sacrificed unto Idols: and also reproveth the Angel of Pergamus, Revel. 2.14. because there were among his Church They who held the Doctrine of Balaam, who taught Balak to cast a stumbling-block be∣fore the children of Israel, to eate things sacrificed unto Idols.

According to which Dictate of the Spirit, being the last booke of Scripture, and was written by S. John, did the Church of God guide it selfe a longtime

after, nor did eate of things sacrificed to Idols. And it was so strictly observed; that the cursed Apostata Iulianus, who for his abhominable Idolatry was ter∣med Idolianus, tooke it to heart, and resolved to breake them off from that point of Religion, whether they would or no; and therefore to vexe the Christians, caused all the meat in the Pagan Markets to be mingled with things offered unto Idols; so that the Christians must either eate no flesh, and be ready to starve; or else eat of such things as were offered unto Idols. But an holy Martyr admonished the Christians to live by boyled wheat and furmenty, and so delu∣ded his politick irreligion.

Julianus being thus rancountred and undermined, he fell to a countermine, and the rage of that Renegado Emperor so increased, as Theodore Historiae 3.14. saith, At Antioch (the then most flourishing seat of Christians) and in other places, he mingled both the fountaines (their then drinking places) with some part of the Heathen sacrifices, and their markets with meats offred unto Idols. In this com∣miserable estate, some were starved, rather than they would eat or drink: and questionlesse died most holy Martyrs. Other dovout men did eat and drink of the creatures, which were before them, grounding their practises on the Apostles words, 1 Cor. 10.25. Whatsoever is sold in the Shambles, that eat, making no question for conscience sake. And Rom. 14.3. Let not him that eateth despise him that eateth not: and let not him that eateth not, judge him that eateth. Again, v. 6. He that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, eateth not the Lord, and giveth God thankes. Some may think the Eaters and Drinkers of those mingled waters and meat, did sin against S. Pauls directions, because they knew that some things were purposly offered unto Idols, and min∣gled with other meat and drink.

But I judge charitably, that they might lawfully eat, because they did not eat the meats 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As things offered unto Idols: Neither did know which was offered to Idols, which not: and if they had known, they would have refu∣sed the things sacrificed. Yet for all this, S. Augustin in his 154, Epistle is enough severe in this point, saying, If a travailer being extreamly hungry, findeth no meat, but such as hath been offered to an Idoll, though no other man be present to see him eat, yet let him not eat (saith he.)

Lastly after this, the Church mitigated the severity in this point. So still, for the good of peace, for the bettering of the Churches estate: for avoyding to give offence to the weak brethren: the same thing may done, or not done: concealed or revealed; There is nothing that may be omitted without sin, but must be omit∣ted, rather than the Sin against the weak brethren should be incurred. And this I hold to be a safe Rule.

And now in further answer to my learned and laborious Friend, who was a little stumbled, because our Church hath commanded Kneeling, when the Pri∣mitive Church appointed Standing; I say, Churches have great power commit∣ted to them, of which I spake at large in my first book; Yet now will adde, that though the Church hath established such and such good Orders: Yet upon abuses, or other just motives, she may mutare velificationem, and change the Or∣ders. And why should any of the people, or any inferior Minister take upon them to guide or governe the Churches, or to pry into the Reasons, and Consulta∣tions Ecclesiasticall, why the Governers have appointed such observances, or have Abrogated them? The meanner sort are bound to Obedience. The Foot must not usurpe the offices of the Head, or Eyes. Peter Moulin, whom Balzack compareth to a brave Sea-man, in a single small Brigandine, daring to affront a great Fleet, found fault with such Ministers of ours, who for a Cap, and a Sur∣plise would leave their Ministry, and disobey our Church; professing, that if his King would permit him to preach in Paris, though he were enjoyned to do it in a blew Cap, he would be content to do so. In honour of Christs Resurrection, and to testifie the joy of Christians for that great blessing; the holy Church then

forbade Kneeling at some times: Now, since that irreverence, and contempt hath grown among the people, our Church hath justly commanded kneeling in prayer-time.

The Fathers esteemed the day of the Lords Resurrection to be the first day of Christ his Joy, after his Passions being dolorous; His descent into Hell; His vi∣ctory over Satan; His ascent, and His Resurrection being active, or laborious. Heavinesse might endure for awhile, but joy commeth in the morning. So the Fa∣thers joying not so much in their own joy, as in Christs joy, which on Sunday morning was least clouded, and least annoyed, they made that Day their Holy∣day: and Kneeling being held by them to be a symbole of Sorrow, they forbade that signe of Sorrow; and Fasting being a token of Humiliation, they forbade That also; though some Churches did Fast on That day, as I proved before; and the people of some Churches might, and did Kneele.

Excellently writeth S. Hierom, That is indifferent which is neither good, nor evill: which if you do, you are not the more righteous; or if you leave it un∣done, you are not the lesse righteous. But if the Supreame Magistrate, or the Church command a thing indifferent, it is no longer indifferent to thee; it is now a binding precept upon the injunction: and that must make thee yeeld Obedi∣ence upon the Ecclesiasticall Magistrates authority, which bindeth not others, in other places.

Variety of ceremonies, is not hurtfull to the Church of Christ, but rather be∣neficiall; for out of them we may choose those for practise, which are best, and most agreeable to our Times and Congregations. If thou findest any thing, any where, that more pleaseth God, select that to the use of the Church, saith Gregory the Great, to our Augustine of Canterbury, as it is in Beda, cap. 27.

What Gregory appointed, I wish the now Bishop of Rome practised. In all our solemne Ecclesiasticall meetings we begin with publick humble prayer unto God to blesse and guid us. Yet in the Popes Consistory at Rome, there is not heard the voyce of publick prayer. And the learned Cardinall Palaeotus De Sacri Consistorii Consultationibus, p. 373. goeth about to excuse it, saying; The Pope and the Cardi∣nals were at their Devotions, before they came to the Consistory; and there commended themselves heartily to God. I answer, Every one, I presume in our Convocation-house do pray to God heartily before our going to that meeting: yet publick prayers are also thought necessary: because of meeting in an holy place; and because holy matters are there to be handled; and we seeke to obtaine a blessing from God: and we must not be weary in well-doing, Gal. 6.9. but must pray always, that is upon all faire occasions.

In too too many things, the Church of Rome hath followed and imitated the fashions of Heathen Rome: In this point, Pagan Rome is holier than our late Christian Rome. No man doubteth but the Senators did after their sort, pray in their Houses, or Capitoll, or Temples, before they came into the Sentate house: yet before they began any businesse of the World, this kind of prayer was publickly recited. Quod foelix faustumque sit, &c. God blesse and prosper us in our un∣dertakings.

His Second subterfuge, that they pray not, because the Pope is present, who hath so great power, is most ridiculous: for supposing him so holy, and to have all the pretended power; He and they should the rather pray together to God, and would the sooner be heard.

I returne to the old matter.

Concerning Kneeling at the Receiving of the holy Eucharist, it was never dis∣liked as a thing of its own nature evill and unlawfull, but as inconvenient for such times, and not simply inconvenient, but because the Church so judged. From Easterday not only unto Whitsunday excluding it, sed eâdem immunitate in Pen∣tecosten usque gaudemus, saith Tertullian de Coronâ Militis, cap. 3. They kneeled neither at the feast of Easter, nor at the feast of Pentecost, nor between those

times; but after both feasts were ended. If you look for Scripture to command this: No Scripture prescribeth it as a Law. Tradition is the author: Custome the confirmator: Faith is the observer, saith Tertullian cap. 4. And there was some reason for it, to which thou owest obedience, saith he, ibid. Whensoever they received the blessed Sacrament standing, they prayed standing likewise: when they Kneeled at one duty, they Kneeled at the other: yet diverse of the fa∣ctious ones will kneele at Prayer; who will not kneele when they are partakers of the Communion; and are faulty therein, which themselves find fault withall; contemning the ancient Churches practise in the one halfe, whilst they are eagerly bent for the other part.

Thirdly, at the first institution of things, both sacred and prophane, the solem∣nity is more, than in the sequell of them.

Abraham made a great Feast, the same day that Isaac was weaned, Genesis 21.8. When Christ weaned the Apostles from the World, and made them an Heavenly banquet, we must think, their Joy and Thankes was great, and their devotion did strive to correspond unto the gift.

At the receiving of the Law, the Israelites sanctified themselves two dayes, and washed their cloaths, and did not come to their wives, Exodus 19.14, and 15. yet was the Law but a Schoolmaster to bring us to Christ; and brought not with it that benefit to them, which the sacred Eucharist doth to us. Therefore the greatest and devoutest solemnity of Gesture can be but too little.

When Christ was in his swadling-bands, The wisemen fell down, and worship∣ped him. Matth. 2.11. and gave gifts unto Him. And can we think the A∣postles lay all along or sate unreverently, when Christ gave Them better gifts than Gold, Franckincense, and Myrrhe: when he gave Himselfe to them? Absit; God forbid.

If we have but new cloaths, we will not suffer a spot upon them: but we wipe them, brush them, and put them on, more carefully, than when they are thread∣bare and worne out.

It is an old Proverbe, Every new thing hath a Golden tayle, is much loved, admired and desired: and yet within awhile, it fals into neglect; and sometimes into contempt, & malam caudam trahit, that I may use Calvins phraze in his E∣pistles, Colum. 478. it smelleth ill, like the candle going out. I have lived to see popular Lectures sinck below scorne, who were formerly admired: and both un∣deservedly, as the humors and passions of the people move, which is by Le∣valtoes.

The diseases of the body, and the humors thereof, commonly fall into the legs; all sins of former times have descended and rowled down upon and into our dayes: and now the feet swell, and we proud, that they are full of corruption; and a curing hand, they will not heare of.

O my God! into what dregs of time are we fallen, that they, who pretend most Devotion, and think themselves to be the purest Christians on the earth, do accompt it Indevotion to be humble and reverent, and will not come into the house of prayer, till prayer be ended, that they may heare a Sermon? Who will not Kneele, when they enter into the Church, nor shew any reverence at their going out of it: nor bow at the sacred mention of our Saviour Jesus Christ; but come boldly, impudently and most irreverently into Gods house, and stay there: and returne, as if it were an ordinary roome or Town-house to meet in. Is this to reverence Gods Sanctuary? Is the feare of Superstition become the mother of Atheisme? Hath liberty been turned into licenciousnesse? Because some Kneele to Idols, shall we not Kneele to the true God? Because some creep to the Crosse, shall not wee worship, and fall downe, and kneele before the Lord our Maker? This is such a mark of the deare children of God, of the Elect, and the Genera∣tion of the Just, of the Plants for Heaven, of the Holy Ones that are sure to be saved, as former times never heard of. How hath my soule abhorred to see some

men labour to gaine reputation upon God, and by being irreverent in the Church to magnifie themselves, as they think, above the people; who keep off their hats whilst the Atheists are covered, and kneele, whilst they most profanely do sit. The lowest humiliation is too little in that sacred place.

They cried before Joseph; Abrech or bow the Knee, Gen. 41.45. Esay 46.23 I have sworne by my selfe: the word is gone out of my mouth in righteousnesse, and shall not returne, that unto mee every knee shall bow: which is explained, That they shall Kneele before prayer. Every knee shall bow to me, and Every tongue shall sweare; or as S. Paul Roman. 14.11. expoundeth it, Every tongue shall confesse to God.

The Apostle S. Paul, Phil. 2.9. enlargeth it thus; God hath highly exalted Christ, and given him a name, which is above every name: that at the Name of Jesus every Knee shall bow, of things in Heaven, of things in Earth, and things under the Earth.

Humiliari, est ad humum inclinare. It is a signe of humblenesse, to bow toward the Earth. Neither he who stoopeth to take up one falne, nor he who prostra∣teth himselfe and falleth down for dovotion sake, amittit statum rectitudinis, groweth ever a whit more crooked: Yea, when he is most down, he then stan∣deth up Rectus, and rectissimè, in curia Coelesti. Who humbleth himselfe, shall be lifted up of God. Psal. 119.25. My soule cleaveth to the dust. How? if not by bodily prostration? Abraham bowed himselfe to the ground, Gen. 18.2. The great observer of the Commandements, Kneeled to Christ, Mark. 10.17. Act. 21.5. S. Paul and the company, rather than they would not Kneele, did kneele on the shoare.

And I have heard of a late Viceroy of Ireland, who going to take ship, and returne to England, devoutly fell on his knees, and asked, and had an holy Ar∣chiepiscopall Benediction, and it prospered divinely.

They worshipped their very Idols; Shall not we worship God? The meane man bowed down, and the great man humbled himselfe: which Worship being due to God only, because they gave it to Idols, it is said, Esay. 2.9. Therefore forgive them not: Which was an usuall and terrible imprecation. The father of the Lunatick, Kneeled down to Christ, Mat. 17.14.

The Leper kneeled down to Christ, Mark. 1.40. 2 Chro. 7.3. The people bowed themselves with their faces to the ground upon the pavement, and worshipped: when they saw the fire come down, and when the Glory of the Lord was upon the house. And shall not we do the like, when we feele the grace of God san∣ctifying our soules, descending upon our spirits; and Christ the Glory of his Fa∣ther inhabiting in our hearts, and feeding us? When Salomon and the people be∣gan their publick devotions, Hee kneeled on his knees, and spred his hands to Heaven, 2 Chro. 6.13 And all the Congregation worshipped untill the burnt of∣fering was finished, 2 Chro. 29.28. And when they had made an end of offering, Hezekiah, and all they that were with him, bowed themselves and worshipped, vers. 29. At all times: In the beginning, middle and end of Divine service, God is to be humbly worshipped.

S. Hierom, on Ephes. 3. Fixo in terram poplite magis, quod ab eo poscimus, impetramus; Wee doe the rather obtaine what wee desire, when wee kneele.

Constantine l' Empereur, saith, It was not lawfull for any to sit in the porch of the Temple, except the Kings of Davids loynes. They fell on their faces, when they came into the Temple. And they went backward out of the Temple (others say sideward) with their faces still looking toward it: So great reverence did the very Jews shew toward their Temple; Neither is it shame for us to imitate them in our Ingresse and Regresse.

The Primitive Church did Kneele to the Altars. Aris Dei Adgeniculari, est Adorare sacro-sanctum Altare. Adoremus primum, saith an holy Father. If

at their first approach neere the Altar, they Adored It: doe you thinke they did not adore Christ, when he was to be taken at the Altar; whose blessed Sacra∣ment was left upon the Altar?

Optatus Milevitavus in his sixt Booke against Parmenian. In Altaribus votae populi, & membra Christi portata sunt; In the Altars the prayers of the people and the members of Christ are carried: God is called upon: and the Spirit being requested, descendeth on it to the Consecration, as Bellarmine holdeth. What is the Altar, but the feat of the body and blood of Christ? Whose body and blood dwelt there for certaine times or seasons. Chrysostome in his Oration, that Christ is God, witnesseth, That the Crosse did alwayes use to remaine on the Altar. Ambrose lib. 1. in Lucam, Doubt not but an Angel is assistant, and Christ assistant when Christ is offered up. And more fully, De Spiritu Sancto 3.12. Carnem Christi hodie in mysteriis adoramus; quaem Apostoli in Domino Iesu Adorarunt: To this day we worship that Flesh of Christ in the Sacrament which the Apostles adored in Christ Iesus. Augustine on Psal. 98. Nemo illam carnem manducat nisi prius adoraverit: No man eateth the blessed Sacrament be∣fore he hath worshipped; not the Sacrament it selfe, but God, or Christ in the Sacrament.

Ensebius in vitâ Constantini, 4.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He had Soliloquies with God; and being pitched on his knees, with eyes cast down to the ground, he was earnest with God by humble prayers, to obtaine those things which he needed. When he received our blessed Lord himselfe, did Constantine sit on his royall Throne, and keepe state, or rather descended to the gestures of a thankfull sup∣pliant, and humble receiver?

To the eternall glory of King CHARLES, be it knowne unto the remote people, who cannot come to see him; when he partaketh of the body and blood of our Saviour, He doth it, not sitting, not lying all along, not standing, but with as much humilitie, as the meanest poenitent amongst his Subjects; He kneeleth, he worshippeth Christ; he prayeth, he giveth thankes; and his ge∣stures are so holy and devout in that sacred participation, that (as I have beene informed) God by him, hath turned the heart of a Romanist, to embrace the truth on our side. And if his enemies did truly take measure of him, they would feare his prayers as well as his Armes, and his devotion with his power.

Genua flectimus orantes, In prayer-time we kneele, saith Origen on the fourth Chapter of Numbers, Homil. 5. Arnobius in his first Booke, useth this phrase, Genu nixo procumbere, to pitch on the bended knee. The Saints never meet in holy places about holy things, without decent reverences expressed by their bo∣dily gestures. Detur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—in contrarium.

The poenitents cast themselves downe, ad fratrum genua, to their Brethrens knets, saith Tertullian; which they could not doe, without Kneeling themselves. And did they not kneele when they received Christ?

But you will say, the Papists in Kneeling, doe adore the very Eucharist it selfe, viz. the materialls.

I answer: Abuses take not away the right use of things. If Mercury first in∣vented Letters (saith Tertullian de Coronâ Militis;) yet I will use them as neces∣sary both for commerce and divinity. If he used Musicke, so did David. Aescu∣lapius first cured Diseases; yet this did not hinder Esaias to apply a medicinall playster to Ezechias: And S. Paul knew a little Wine was good for the weake stomacke of Timothy. Though Minerva made the first ship, yet the Apostles (yea Christ himselfe) refused not to sayle in shipps. If you name some Heathen god, as Author, Founder, and Inventor of all and every utensils and vessels: I will also say, Christ did recumbere in lectulo, lay on a small discubitory bed, and was girded with a Towell, Propriâ Osyridis veste, with a vestment appro∣priated to the service of Osyris, both when he tooke the Bason, and washed the Apostles feet; and when he put water into it, ex urceo, out of the waterpot or pitcher.

Remove the Abuse; keepe still the right Use. To argue from the abuse, to the wholly removing of things in their right use, is as childish and ridiculous, as if another should say, The Vines and the Corne are to be spoyled and cut downe, because some are drunke, and doe surfet: and all creatures, and all the world to be destroyed, because Man abuseth them; yea mens soules and bodies to be anni∣hilated, because there are none, but sometimes and some wayes, doe abuse both their soules and bodies.

Concerning the veneration of the Sacrament, it is accorded on all sides, That in the Act of Receiving, or whilst we are participating of it, it is lawfull to Kneele, yea to fall downe and worship Christ in it.

Calvin who is most vehement against Adoration, when the Host is carried up and downe in state (as oft it is under a great goodly costly Canopy) is expresse, Institutionum 4.17. Parag. 37. If Christ be adored in, or at the receiving of the Supper, I will say, that that Adoration then is lawfull, if it resideth not in the signe, but mounteth up, and is directed unto Christ sitting in Heaven.

The Lutherans run with divided streames: Illyricus denieth Christ to be wor∣shipped in the Eucharist, (saith Bellarmine de Sac. Eucharistiae, 4.29.) Others hold, That when we are busied in the reall present partaking of Christs body, we must then worship it. See Brentius in his Apology for the confession at Wit∣tenberg: and Bucer in the Acts of the Conference at Ratisbon. Their leader Lu∣ther (cited by Chemnitius in his Examen of the Decrees of the Tridentine Coun∣cell, the second part, pag. 151. of Sarerius his Edition) stileth the Eucharist Sacramentum venerabile, & Adorabile, A Sacrament to be worshipped and ado∣red. And none, saith Chemnitius, denieth Christ to be adored in the Supper, but Sacramentaries, or such as deny Christ to be truely and really present in the Sa∣crament of the Eucharist.

Chemnitius himselfe acknowledgeth these Theses.

• 1. Christ God and Man is to be adored. Onely Arrians deny this.
• 2. Christs humane nature; for the hypostaticall union with the divinitie is to be adored. None but Nestorians will deny this. The Apostles worshipped the Humane nature; Matth. 28.17. When they saw him, they worshipped him. Let me adde, Adoration praecedeth Communication; for, Adora & Communica, saith Chrysostome, Homil. 21. ad populum Antiochenum. And, Nemo illam carnem manducat nisi prius adoraverit: No man communicateth of those heavenly mor∣sels, who hath not first adored.
• 3. The adoration of God, is not confined to time or place. S. Augustine on those words, Worship at his footstoole, Psal. 99.5. readeth it, Adorate scabellum pedum ejus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Suppedaneum, Worship his footstoole. S. Augustine his opinion is expresse, That Christs Flesh as made of Earth, may be said to be Gods Footstoole: That That Footstoole is to be Worshipped: and therefore Christs Flesh is to be Worshipped: And when we eate his Flesh, we doe not onely not sinne in Worshipping it; but we sinne, if we doe not Worship it: yet if the Prophet and Psalmist aymeth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, principally at the Adora∣tion of Christs Flesh in that place, but commandeth their prostration before the Temple, and before the Sanctuary (which was holy) and before the Arke, in it: as in my judgement he doth: For the Temple was the place both of Gods throne (in some regard) and the place of the soles of his feet (in another regard) Ezechiel 43.7. And God saith, He will beautifie the place of his Sanctuary, and make the place of his feete glorious, Esay 60.13. And in the verse following, he expresseth how it shall be glorious; They shall come bending unto thee, and—they shall bow themselves downe at the soles of thy feet: a very low prostration. The Arke also is called the Footstoole of God, and there God was to be worship∣ped, not the Arke it selfe but God: 1 Sam. 1.19. They worship before the Lord. We will goe into his Tabernacles: We will worship at his Footstoole. Arise, O Lord, into thy rest, Thou and the Arke of thy strength, Psal. 132.7. & 8. verses; I re∣sume

• and say, if the Israelites were commanded to worship God before the Tem∣ple, before the Sanctuary, before the Arke: O come, let us worship and fall downe and Kneele before the Lord (which I have forealleaged;) We cannot thinke that God would have Christians lesse devout toward his onely Sonne God and Man; than the Israelites were to the Temple, Sanctuary▪ or Arke: and therefore, I hold it a probable inference, The Apostles Adored Christ whilst he was facially pre∣sent, and presenting his most sacred Body and Blood to them: which was a most gracious gift and blessing, more of value than the Temple, and all the holy things contained in it.

Did God, when he brought in the First-begotten into the world, say, Heb. 1.6. Let all the Angels of God worship him? And when the same Saviour of Ours, was going out of the world, and was present with his holy Apostles, and gave them his owne Body and Blood with all needfull graces, and among them even this grace, to know Whom to adore, and When (which are parts of his Wor∣ship) can we think he was not worshipped by them?

Alwayes then, and everywhere is Christ to be adored: Fieri nec potest, nec debet, quin fides Christum in actione coenae praesentem veneretur: It cannot be, nor ought to be, but that our Faith must worship and adore Christ present in the Sa∣cramentall distribution and reception.

And the same Chemnitius bringeth in Augustine, Ambrose, Nazianzen, and Eusebius Emissenus for his Co-opinionists; yet thus he expounds himselfe; That not the materiall Elements are to be adored, but Christ onely.

But my inference and collection from these passages, is onely this; If we must adore Christ, when we celebrate and take the divine Sacrament; then it beho∣ved the Apostles much more to doe so, when They beheld Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, visibly, personally, and bodily present, conferring those hallowed Blessings unto them.

I doe not say, I doe not thinke, that the Apostles did alwayes, at all times, and in all places adore Christ, by bodily prostration, after they knew he was humanatus-Deus, the Sonne of God, yea God in our Flesh. He expected it not. The occasions did not so permit it. He sent them, He sate with them, He did eate and drinke ordinary food with them, He washed their feete: At which times, bodily adoration was not, could not be well performed. Christ held it worship enough, at some times, that they did confesse him to be God and Lord: My Lord, and my God, (saith Thomas) Joh. 20.28. Thou art Christ, the Sonne of the living God, saith Peter, Matth. 16.16. We beleeve, and are sure, Thou art That Christ, Joh. 6.69. It was well accepted from them, That they did worship him in Spirit and Truth, Joh. 4.24. If their mindes and soules had gotten an habitu∣all adoration of him, the expression of it by continuall prostration was not ne∣cessary.

1. But first when Christ had newly performed some superhumane workes, they did as they were bound, Worship him, Matth. 17.6. At the Transfiguration when they heard a voyce from Heaven, They fell on their faces. At the great draught of fishes, overlading their ship, Peter fell downe at Iesus knees, Luk. 5.8. And others might doe so, at other times, though it be left unmentioned.

2. When they begged great matters, They worshipped him. The woman of Canaan, seeking for helpe, Worshipped him, Matth. 15.25. The mother of Zebe∣dees children craving a boone, Worshipped him, Matth. 20.20.

3. When Christ did actually heale some, who were vehemently afflicted, They did adore him. The healed Samaritan, fell downe on his face at Christs feete, Luk. 17.16.

4. Lastly, it was fit to adore him, when he extraordinarily conferred on their soules greater blessings, to the saving and inriching them with all necessary graces; At such times and seasons, did they, ought they too, Adore him. And thus did he doe to them, when he gave them the consecrated food of his Body and

Blood, when he instituted a new Sacrament for the good of their soules. And therefore I doubt not, but they did Then Adore him, according as the excellency of the gift required.

Therefore, Kneeling being a Gesture of Piety, as M. Hooker fitly tearmeth it, an Adorative Gesture, and above all Gestures most frequent in use to worship God; I conclude, with some degree of certainty, and with the cleerest probabili∣ty: That when Christ administred the consecrated Eucharist unto his Apostles, they Kneeled at least, if they did not fall down on their Faces, and worship him.

And yet if they did fall down to the Ground, they first fell on their Knees: and Kneeling was the way and meanes of their prostration, and they arose not up, without Kneeling.

Let any one, give me one instance where ever any Church at any time did like or prescribe, that any one might receive the blessed Sacrament of the Eucharist Sitting, or Lying all along, except such as were unable to kneele, till these later times of Singularity, and Innovation, and I shall give them thankes.

Tertullian de Oratione, cap. 12. Irreverens est, assidere sub conspectu, contraque conspectum ejus, quem cum maximè reverearis ac venereris; quanto magis sub con∣spectu Dei vivi, Angelo adhuc Orationis astante, factum istud irreligiosissimum est, nisi exprobramus Deo quod oratio nos fatigaverit. It is irreverent among men, to sit in his sight, and against him, face to face, whom you do most revere and worship. But this is more, a most irreverent fact, to Sit in the sight of the living God; the Angell (that heareth and offereth up our prayers) Standing still there: unlesse we object it against God, that prayer hath tyred us. And is it likely, that the Apostles, at the Receiving of the stupendious mysteries from the hands of their Saviour then present, blessing the Elements, giving Thankes to God, work∣ing miraculously, fore-signifying his Death and Crucifixion with the break∣ing of his Body and powring out of his Blood, and giving himselfe unto them, after a new way; lastly lifting them up then from consideration of things earthly, to the enjoying of things heavenly: I say, is there so much as a shadow of likelihood, that they did not worship him? Even Balaam advised Balack to stand at his Burunt-offering, whilst Balaam met the Lord further off, Num. 23.15 and Balak obeyed him: for, Behold he stood by his Burnt-offering, vers. 17. And yet it is likely that Balak did sometimes Sit; for vers. 18. It is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Surge; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is in the Septuagint; Balaam as it were dislike∣ing Sitting in sacred offices. Even the unweildly Eglon arose out of his seat, when Ehud said to him, I have a message from God unto thee, Judges 3.20. And he was another King of Moab.

Gregory Nazianzen in his Oration of the death of Gorgonia his sister, saith, When she was afflicted with an incurable disease, by night she hastened to the Church, and lying Prostrate before the Altar, so earnestly prayed before the venerable Sacrament, that she was presently cured, calling upon him who is Wor∣shipped on the Altar: And can we think she did not fall down on her knees at least when her selfe received the sacred Food of her soule?

Eusebius Emissenus, Homilia 5. de Paschate, saith, The Sacrament was insti∣tuted, ut coleretur Christus jugiter per mysterium, That Christ might be conti∣nually worshipped by the mystery.

Origen Homilia 13. in Exodum, Nostis qui divinis mysteris interesse consuevi∣stis; you who use to be present at the Divine Mysteries, do know, that when ye receive the Body of the Lord, ye heed unto it with all fearefull cautiousnesse, and worship, least any thing of it fall.

Again, Contra Celsum, 8. about the middle of the book; With prayers and thanksgiving for the benefits received, do we eat the sacred Bread. And did they not neele either when they prayed, or when they received?

In the next place followeth the binding argument from the book of Adver∣tisements

set forth by Queen Elizabeths command 1584, and printed by Thomas Dawson, in the Articles for administration of Prayers and Sacraments (We ap∣point) Now follow the words, That all Communicants do receive Kneeling, and as it is appointed by the Lawes of the Realme, and the Queenes Majesties Injunctions.

Lastly, let men consider themselves, and their own natures, and they shall find, that the body of Man was not ordained of God to serve only, nor principally for naturall necessities: It is indeed, as a stranger to percolate our Bread, Meats, and Drinks; but it hath many faire offices, and more spirituall. The Face framed with erected eyes to look up to Heaven. The Heart to meditate on it. The Hands being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the instruments of instruments, to work righte∣ousnesse; and are not the Knees Omni cardine versatiliora, more pliable, flexible and turning, than any hooks or hinges, whereby we may easily fall down and worship God: and easily arise to prayse him and do him service?

Let me speak in Tertullians phrases De corona cap. 5. Deus auditum in auribus fodit visum in oculis accendit, gustum in ore conclusit, odoratum in naribus ven∣tilavit: contactum in manibus astimavit: per haec exterioris hominis ministeria, interiori homini ministrantia, fructus munerum divinorum ad animam deducuntur à sensibus. God hath bored hearing in the eares (because into them it descendeth as into an hole) He hath kindled sight in the eyes (for the eyes do sometimes sparkle with fire, and are of a fiery nature.) He hath shut up tasting within the mouth (for he hath bounded it within that compasse.) He hath winnowed, or vanned smelling in the nostrils (by the playing of the wind.) He hath made the hands the judicatories of touching: (which touching being diffused over all the body, yet is more used by the hands.) He concludeth divinely: By these ministeriall bodily Organs, serving the inner Man, the blessings and fruits of heavenly gifts are from the Senses conveyed to the soule. Much more might be added of other parts, I will end all in this addition.

They defraud their Knees of the chiefest office, and greatest honour, who re∣fuse to bend them, in holy times and places: especially at the receiving of the blessed Sacrament: which I would take, after I had fallen on my Face, and used groveling Adoration, if the Church so appointed me: or if scandall would not arise, from such extraordinary Gesture.

THE PRAYER.

O Lord, thou knowest my heart, and that with Soule and Body I Reverence and Adore thee in thy divine Eucharist: I humble my selfe, as much as I can: and I would humble my selfe lower, even unto the gates of Hell, if I could: confessing my worthinesse in nothing, but that I am worthy to be condemned. In such contemplations, quake∣ing and terror take hold of my heart; and I am horribly afraid of thy Iudgement. Abraham, Isaac and Jacob shall be in a sweat at the day of Iudgement, as good children shall be in a dread to see their fa∣ther angry with his rebellious children. The earth shall melt away like wax; the heavens shall tremble, and the pillars of Heaven shall shake: to whom shall I fly? to whom shall I say, Cover me? but unto thee most compassionate Saviour: for thou art my rocke, thou art the buckler of my defence, under the shadow of thy wings do I desire to rest: as thou wert superexalted, because thou didst humble thy selfe;

so grant good Lord, I may so fall down before thee, that I may bee taken up by thee, and that the greatnesse of my humility may bring unto mee, by thy favour, the riches of thy glory, the exaltation both of my soule and body. Lord, heare my prayer, and let my cry come unto thee, for Iesus his sake. Amen.