A re-exanunation of me live

articles ena&ed at Perth anno i6lB> To wit

Gmcerning Theccrnmunicants gefitire in the aft of receaving.

The obfervation of fcftivall dayes.

Epifcopall confirmation or bifhopping-.

TbeadminiHiHtian of baptifme ^

-And \ in privat places.

The fupper of the Lor4

7

r~™"*r,?..i",-yy''

'i;r

Pli^lHp

To the Reader,

Ou know ("good Reader J if a man have a previous IeweL hee will bee exceeding cartfull to kefcp it from any tajfh. True religion is more pretious then the moft tortious jewel,it fhouldbe the breath of our nofthrilsjand the toy of our hearts. Wee finde that in all ages the prefervation of religion in puritie hath beene dearer to the godly then their Very lives* A s the prefervation of religion in puritie hath been maintained, fo hath the reftauration to puritie beene pure haled with the bloud of Martyres j and grievous troubles of many tonfeflbrs. The reformation of the Church within this realm was not obtained without the martyrdome of fbme,and the ha- zard of the lives and eftates of many other of our worthie pre-* decellburs. The temple was throughly built , and the head- ftone brought foorth, with the acclamation of other reformed Churches, ( the Church of England, which as fBucerw ohfcv* Ved in histirae, ftandeth in the midft betwixt the Romane and reformed, only excepted.) crying Grace grace unto it. No Where was the doctrine founder , the divine worfhip purer , the government fitter for the building of Gods houfe. But of late yeares the doctrine is leavened with A rminianifme andpo- perie, the wcrfhip of God defiled with fiiperftition and idola- trie, the joint government of Pallors in prefbyteries, fynodall and^generall aflemblies, with fubordinatron of prefbyteries to fynods, and fynods to generall aflemblies, is changed into ty- rannical! oligarchic So that it may bee observed in our times to bee true, which was noted by -jfventinm 3io have becne done among the Popes in his time, that the fame deedesare at one time branded with the mark of fliperftition j and at another time let out with the gloiioys title of pietie,at one rime atfii- \>VlXc&xo Avticbrijl&t another time to Chrift: at one time judga cd tyrannicall and unjuft, at another time juft and righteous. That which before we rejected as faperftitious or idolatrous , is now called traely religious : that which before was called Antichriftian and tyrannical!* is reeeaved now as ancient , and -Apoftolicalh

& h IsiC

to *rnn \BA®tin.

Is it hot,lattientable to fee that government which maintained the kingdome of Antichrift in former times, and with much paines thrown fborth, to bee reeftablifhed. Some idle mini-* iters , deferring their ownc particular flocks, have taken upon them to bee diocefan paftors, the principal I and only paftors of all the congregations wifhin an whole diocie,to plant and trans- plant Minifters without confent of prefbyteries, to flay their proceedings againft hainous offenders, to fit as Princes amongfl prif its at their dioCefan lynods,to fufpend and deprive Minifters by the power of the high Commiilion, without the confnt of any lawfull,letbee pretended affemblie of the Church, to fine, confine, irrtprifon Minifters,or other profelfours, without con- fent of the eftates, to fit in the Checker, Counfell,Seilion,and to bear offices of eftate , to Vote in Parliament in name of the Church, without confent of the Church, many of the Miniftria repyning, and none confenting, but upon conditions and couti- onswhich are not rega'r'ded,to fend Commiffioners to Court, as directed from the Cleroie or Church, who return with ar- tides in favours ofpanifts, or for advancement of their eftate: is not the office cf Deane, and election of biThops by deane and chapter, rejected as Popifh by our generall aflemblies,rc- calied again, without confent of the Church , or fo much as a pretended affemblie? Are not the bell qualified exfpedt.ar.ts debarred from entrie to the Minifterie , unlelle they lublcrivc fuch articles as the pretended bifhops have deviled, aid othe;s obtruded upon congregations to their great grief. Minifters are troubled by them with the acts of pretended alfemblies » whereas themfelves tranfgreffe the acts of many laudable afl'em- hlie, Minifters are become diilblute3 and erroneus doctrine is taught without controlement. We have caule to fear ere it be Ion?, that found and futhfull Minifters fhall become as rare as wedges of gold.

Conlider forther,that foone after the government was chan- ged, idolatrous, fuperftitious, and ridiculous ceremonies were introduced into the worfhip of God with the five famous arri« e\c&ofwhichwe are now Co treat. Moe arc intended in the

canons

To rut <$^%m

canons lately pi&lifhed,and yet moe expected with the litufgti hot yet printed: neither can wee look for an end,tili the whole worfhip of God be defiled. And yet thefe ceremonies are ei- ther commended as ancient, or flighted as matters indifferent* It is called in qiaeftion, if not altogether denyed , whether the Pope bee the great Antichrift or not; the poflibilitie of re- conciliation with Rome is maintained, and to this end errone- ous points of doctrine delivered in publick, or defended in private, or our differences from the Romifh- church flighted as not fundamentall.. Bookes of this kinde are printed with priviledge in our neighbour church , and in private commended by fuch amongft us, as apprehend the maintain nance of this coude to bee the eafieit way to preferment. Doctor Francis White in his treatife of the Sabbath ranketh among the traditions of the church, the baptifme of infants,re- ligious obfervation of the Lords day, the adminiftration of ba- ptifme,and the Lords fupper in publick aiFemblies and congre- gations, the delivcrie of the el.ments of the holy communion in both kindes,the fervice of the church in a known language. The Reader may findc more ofthisftufTe in Cozens devotions, in Mor.t Agnes Gagg and Jt>feal3^ndinShelfon{s{h]:mons. Have wee not need to fear the burning of our owne houfe,when our neighbours houfe is in hre.? Have wee not greater cau& to fear andbeftirre our felves, when the fire hath leafed upon the thack of our own houfe , and poyfbnable erroufs are vented amongft our felves,

Do wee then complain without iuft caufe , or for matters of no importance? The reconcilers cry 'peace., peaces but mean no peace,till wee bee at peace with Rome. The Prelates charge us with fhifrne and fedition , but they mean no peace without peaceable poifeflion of their places, and obedience to their di« rections. They call us fhifmaticks»and yet cannot endure gene- rail aflemblies, the ordinarie remedie of divifion and fhifmes, as was acknowledged by the Kings Commifiioners,and fuch as Were acquainted with his Maiefties minde at Linlithgow* anna iCo6, To wkat end was it enacted with their owne content at

Glaigowa

THE \U A'3E \,

f?UfgOVv;j ytf*o, that thofe who were called biflaops, mould he lyabte to the trial! and cenfure ©f the general! alfemblie a for their olHce and beneficej life and convention, if we have not yearly or fet generall affemblies, to try them, or cenfure us, if wefhalibe found guiltie offhifme. Grievances prefented by Ministers co parliaments, which fhould be the chief lancfcuaries of refuge to all diftrefled fiibie&ss are fupprclfed, and not fuf- fered to be readinpublick before the Eftates : yea lawes are made in parliament concerninn; matters Eccleii8fticall,without the knowledge or confent of the generall all'emblie, and acts of pretended ailembiies are ratified,fometime made worfe with omiilioi^> additions, alterations: We want our ailembiies to direct commiifioners with articles, grievances, and petiti- ons, to parliaments, conventions, court and counfell, and to treat or all the affaires of the Church: what wonder is it then that all be out of frame?

But wee are dill charged with froWrrdneflei that wee ever except againll: ailembiies when wee have them. So did the Ubicmitars the Theologues in the Palatinat, Synodum appett&tisi (aid they, & Jynodnm detretfatis. The Theologues aniwered in their admonition, Hint ijlx ladrym*?, quod fyno dim ejafmodi wheat, qmle/n prhmpibttA pr.-eftripfirknt , 'in qux ipji fnijfent accHfito* fas, ipft }udiccs}ipfi faltarenUtc fpectarent jlt.imfabuUm, &lfjijibi pliiifnm (Lrent. So do wee aniwere to our Prelats, if they wiii furler no ailembiies , but luch as they themfelves overrule at plea-lure, they can not pretend deiire of peace. "Wee call for ho other aiFernblies then fuch as (hall bee conftitute according to the order, agreed upon with his Majefties owne confent, in the generall ailembly holden, anno ij-^S, inch as (hall have li- bextie to conveen yearly, or at let times, and to treat of all affaires belonging to the Church, fuch as mall have £ec- dome in their proceedings. It were dangerous to acknow- ledge every meeting, which claimeth to it leif the flame and authoritie of a generall r.iiembiie.

Can wee acta ic w ! edge ihat convention at Perth»<*»»o 1618. Kttone pf our lawful] generall ailembiies? The pretended p;i-

mat

TO WHM %MA®W%,

am. occupied the place of the Moderator, without the election

of the alterably, which was contrare to the order ever obfer*

vedinour Church, even when wee had Superintendents, and

contrare to the cautions agreed upon at Montrofi 9 amo i6qq9

ind at Linlithgow , amot6o6. Thefc who were emituled bi*

IhopSaWanting commiflion from prefbyteries,wheretheymould

make ie«iidence , had place to vote contrare to the cautions a*

greed upon at Montrofe, and notwithftanding they had put m

practice before kneeling,and obfervation of feftivall dayes.Moe

minifters then three out of a preibyterie were admitted, or ra*

ther drawn to that meeting to give their voice. Some modera*

tors of preibyteries being the bifhops iubftituts,were admitted

without commiflion. No Baron ought to vote according to

the act made ax.<Dtmdie3anno i j 9S, but one out of the bounds ©f

a preibyterie having commillion.But a number were prefent ac

this airemblie , being only required by his Majefties miflives 9

and their voices were numbrcd with the reft Some minifters

were the Kings penlionersj or looked for augmentation of Ai»

pends,or were thrcamed in privat by their dioceian bifhop with

depofition , or were circumveened with promiies , that they

fhould not be urged with practice. Neceilitie of yeelding was

urged3 under no lelFe^anger then of the wrath of auth#rkie ,

and utter fubverfion of the order and ftate of our Church*

Such as had courage to oppofe, were checked, interrupted,

threamed ,- yea, it was plainly profe{Ied,that neither reafoning

nor voting mould cane the matter: All the five articles weie

put to once voting, with this certificat , Hee that denied oce

ihouid be reputed to have denied all. Much more might bee

{aid to this purpofe, but thefc few particulars are fufricientt*

jjlftifie our exceptions againft that aftembly,asnttll in it felf.

BecauXe many are denrous of information concerning thele five articles enacted at this ailcmbly , and trearifes formerly printed are become fcaree, we were moved to preafe through many difficulties to the publishing of this Re- examination. Here you mall iinde the abridgement of what was watt-en be* foje5with a mere particular reply to Do&or JLindfyes defence3

than

TO THE ^BADEI^ tfoan that which \sm Altare tyamafcer.im% or to any obj«c*t.io» of moment moved by Doctor Surges, or Matter foodie. Doctor forhes hath nothing but what he hath borrowed from our Do« flours defence.

Ibefeechyou fgoodReaderJ read and ponder without Q minde preoccupied^eitherwith fear of trouble, or hope of pre* ferment,and iubmityour iudgementto the light of the truth.. For that is the way to apoftaiic to leek for ihifts and fig-tree leafes,when the truth is bom in upon us. What hath made Co many [o unfetled in religion this day^andprone toreccave Pop- rie,as the defence of the late novations with frivolous cavilla* tion? Men glorie now to difpute like Scepticks upon the very articles of our faith,fo that they are like to iofe the fenfe of au religion. The detaining of the truth of God in unrighteoufheile bringeth men aj laft to a reprobat fenfe. Pitie the cafe of our Church, which is morepitifull then in forraign parts,w here the bloudie iwofd rageth. For howbeit their externall peace bee troubkd,yet they hold faft without backfliding. If the Lt>r4 will fpew the luckwarm out of his mouth , what may back(U« ders look for? Remember the words delivered by M. George Wijhart, which he utrered a little before his martyrdome > God -fbaH fer.dym comfort after mee , This realme /hall bee illuminated With the light of the gnJpel, als dearly M ever wM any realme (ince the dijesofths jfpojlles: the houfe of God /ball bee bmldedinit^yea it (htd! ?:ot Uck> Vfhatfoevertbe enemie imagine in the cmtrare%ihe hjipftow, meaning, that it (hotild once bee Ironqhtto the full perfefti* on: ^either ffaidheej) (ball the time bee lorgjill that the glory cf Cod /hall evidently appear, and once triumph in dejpite of Sathan: there (hall many not fnffer after mee. <But, alace, if the people foall prove unthar.kefull > feat full and terrible (hall the plagues bee* that fall follow.

By our Doc*tOivfj or £. or <2). L» Xmeanfotftf Lindfey. by jS.or 2). <8. Doctor Purges. by P. or M\ P.Mafter Paybodie,

OF THE COMMVNI

CAKTS gesture in the act

of receaving,eating and drinking.

The Introdu&iotii

Jfter Knoxy one of the firtt and chiefe 'inftrir- . ments of reformation of religion within this Realme, was called before the Counfell of Erigland in the day'es of King Edward the fixt, 'fnfto 155S and demanded, Why he kneeled not at the recea- vingofthe Sacrament. Heanfwered,Chrifts a&ion was perfite, that it was with fitting and without kneeling, that it wasfuteft to follow his example. After hate rea- foning, it was faid unto him, That he was not called be- fore them of -arrjr evil minde , yet they were forrie* to finde him of a contrary minde to the common order. He aniwered , / am forrie that the common order is contra- rie to Chriffs injiitution. This I rmde in one of his m:mn7 fenpts. Within a yeare after, being exiled after the death of King Edward yin his Admonition d reeled,* 9 Eng- Adkdniw j U»d± which was printed anno 1 5 5 4, he ranketK kneeling P*S;3?« at the Lords table among the fupcrftitious orders > which. prophaneCh rifts true rcligion,and cehfufcth the Engliili reformation for retaining of it. When fomeof theEnglifhin theEnglifhChtifchat ' FranSjford, where hee wasMinifter, contended for the receiving of the j^nglifli Liturgie, he oppefed ftotitly to it. And when. thexontention was like to grow to fome high:, hee'an.i

: R *U i his

hisCollegues^^yfT^rw^^ with fomc otl#is? drew forth of: theEnglifhbookea plat in Latine, and fenc it to oJMaffer Calvin . Howbeit the defcription of she corruptions was favourably fet downe, yet kneeling at the rcceaving of the elements is noted up among the reft in that extract. Among his letters which are extent in writ5we finde one datedthe yeare 1 5 5 9 at Deep3 and directed to Maftrefle Anfta Lock, where he calleththe croffe in Baptifme, and kneeling at the Lords table D ia- bolicall inventions.

j After his return tohis native country, he miniftred J he Communion according to the order of theEnglifh church atGeneva, where he had been laftMiniiter*This orderwas obferved in all the reformed congregations,-before the re- formed' religion was eftablifhed by authority of Parlia- ment^ and is yet extant before the Pfalmes in meeter, with addition of the treatifes of falling and excommuni- cation, fome prayers, the forme and manner of the de- *& c^ion and admiffion of Superintendents. In the confeffi- on of faith prefixed and approved by our Church, we havethefe words, Neither muBwee in the administration of the Sacraments follow mans fhantafies, butatQhriR himfelfe hath ordained, fo muff they he miniftred. In the order of celebrating the Lords fupper wee have thefe Words,T/;f exhortation being ended, the Minister com?neth dojpnefiom the pulpit, andjittethatthe table, every man and woman Ukewife ?$$*& t heir place asoccajtou bcsl/erveth. Andagaine, Thz Minifterbnahth the bread, and delivt* nth it to the people 9 who difiribute and devide the /am tmongthemfelfes, according to our Saviours commandment: dnd 'iikewife g&eth thecuppe* In the feeoad head of the fir A: books of difcipline

drawne

inmdasejHciAvwg* 3

drawhe Up itt the flrfl y eare of publike and unitferfail re- formation, wee have thefe words. The table efthe-JuwAU then rightly miniftred, when it approacheth neereft untfr Qhrifts mne afttett. Butplaine it is that At Supper Qhrtfl Jefusfate with his difciples ; and therefore doe we judge that fitting At a. table is mofl convenient^ to that holy acJion. And againe, That the cSHinifer breathe head and distribute the fame to thefe that he next to him* commanding the reff? every one with fibrietie and reverence to breaf^wlth other^we think.it nenreft to £hrifts afiion arid to the perfite praclice, Yee fee our firft Reformers preferred fitting not only to kneeling* butalfoto (landing, and palling by, becaufe none of them approached to neare to Chrifts aftion. When they rejected (landing and pafling by, let any man judge what they thought of kneeling. Farther, ye may perceive that they refted upon fitting, not only for a time ,becaufe of the ahufe of kneeling, but for all times., becaufe moflagreeable to thepafcerne.

It was ordained in the generall affembly holden the year 1 5 62, That the order of Geneva be obferved in the miniftration of the Sacraments. By the order of Geneva was meant the order which was obferved intheEnglifh Church at Geneva, where Mafler Knox had beenc of late Mtnifter, which order is called in the firft bookeofdif- cipline,T#£ order cfGeneva^mdi The booh of Common order. This order, as I have already faid, is fet downe before the Pialmes in meeter. In the aflembly holden anno 1 5 64 Minifters are referred to the order fet downe be- fore the Pfalmes, which is a renewing of the former aft. In the Parliament holden the y eare 1 5 67 it was decla- red, that whofoever refufed to participate of the Sacra- ments, 3$ they were then pubukelyadminiftred in this

B % reformed

4 uf jinmg

reformed Churchy were not to be reputed members of this Church. Am acl was likewife made concerning the Kings oath to be given at his coronation to maintain the religion then pro! ell ed, and in fpeciall the due and-' ri?ht adminiflration of the Sacraments thenrcceaved. This act concerning the Kings oath was ratified again by acts of Parliament in the yeare 15813 and againe in the yeare 1 5 9 2 . In the yeare 1 5 7 z it was ordained by act of Parlia- ment, that fuch as did not communicate, and partake of the Sacraments as they were then truly miniitred in the Church of Scotland,if they continue obftinate and dif- obedient, fliail be reputed infamous, and unable to fit or ftand in j udgement5perfue,bear office, &{. When in the fecond conteiTion of faith, which is commonly called the Kings confeiTion,we profcife that we deteft the ceremo- nies of the Roman Antichrift oAkvl ror.heminiftration ofthe Sacraments, weprofeflTc vv . .>;.;•:■ icg^ing in the act of receiving the ficramentaU elements 01 hw&l and wine.

The order of celebrating the Lords (upper, which hath beene reccaved and obferved fince the beginning of reformation, and acknowledged both by general! ailem- ])lies and Parliaments, to be the due and right order, was perverted by a number of noble men, Barons, Minifters, and pretended Bifhops convcened at Perth, in the yeare 1618, either having no lawfulkommifiion, or terrified with threats, or corrupted oneway or other. They in their null and pretended affembly to plcafe King James, made this act fo!lowing,as it is extant among the acts of Parliament :

Since we are commanded frj God hhnfelfthai when uv come toworfotyhiwi weefatt down? and kneel before the Lord our

Maker

in the act cfnmvwg* 5

Makertfndeonfidering rvithaU, that there U no part of divine worfhip more heavenly andJpirituaUy then is the holy recea- ving of the blejjed body and blond of our Lord and Saviour Jefm Chrift : Like as the mpfi humble and reverent geflure of tb$ body in our meditation and lifting up of our hearts heft becomethfo divine andfacred an aclion, therefore ( nonvithr /landing that our Church hath ufedj fince the reformation of religion3to celebrate the holy Communion to the people fitting,, by reafon of the great ahvfe of Reeling ufed in the idolatrous worjhip of the Sacrament by the PapiJIspjet now feeingall ' me- morie ofby-palifitpevft tion is pa ft ) in reverence of God? and in due regard off divine a myfterie,and in remembrance of fo myfticall ari unioth as :veare made partakers of; the of em- ' bly thinketh good^ that that bleffed Sacrament be celebrated hereafter meekjy and reverently upon their ktiees.

This' ael, if the lying parenthefis were culled out,, which is infert onely to aeceave, may paffe among Pa- pifrs and Lutherans. It is untrue that all memory of by- pad fuperftition is pad, and untrue that the abufe of ' kneeling among the papifts was the onely occaiionthat moved ourfiriT: reformers to make choice of fitting, but the paterne of the firft Hipper at the inftitution was the chiefccaufe. And therefore they not only rejected knee- ling, but alfo ftandirrg &nd taking hi palling by.,- as wee have mewed before.

We mall firft defend the communkant^ Aung, and next impugne their kneeling in the acl of receiving the facramentall elements of bread and wine. For fitting we mail prove it firft to be warrantable 3 next, we mall lay do wne oivr reafons whereupon weeground,thatitis ii> ftituted.

THF

d yrJiF',lJts

THE FIRST PART CONGER-

ncththc defence of fitting.

CHAP. E,

Tte the CqmtmmkMits fitting hi the 0 Qf reaming eat'inz and dri /iking u I aw full and W arrant Itvte,

Sitting war- ^ V jE have the exc mple of Chrift and his Apofllcs ranuble. \A/ atthefirft fuppcr co warrant the communicants ▼• T to fit in the act. of receiving. No man ever doubted of it3 till of late two or three wranglers hath called that in qucftion, which hath been holden as an undoubted truth in aliases. After thcordinarie wafh- iqg of their hands they (lac dewne to the firit courfe of the pafchall fupper to cat the pafchaii lambe with the unleavened bread, then they rofe againe to the warning of their feet. Thereafter they fttedowne againe to the iixoi -d courfe of the pafchaii fuppcr,and did eat of a 61- let made of fowre hearbs3 which they dipped in a com • pofod liquour as thick asmuftard. This fecond courfe was a part of the pafchall fupper, as Scaligerimd others of the learned prove out o f the Jcwifli writers, and not lib. K their common and vulgar fupper. Af .P.yecldeth to this,

becaufe the pafchall fupper was a fufficient meal of it felfej and therefore they needed no other fupper. It is clear that they fat€ howbeit not upright, yet leaning on their elbowes at the pafchall fupper. Scdiger citeth out ofabooke fet forth before Chrifts time,entituledK?W- J#frt*fici9 a canon for twice wafhjng,and that Jiinde of

Scaligerck

cir.e:ui.ir. temporum

in the 4$ of receiving* ' f .

fitting at the eating ojfthe pafchall fupper.TheEvange* lifts likewife make mention, that after $hey rofe, and Chrift had warned their feefj they fate do wneagaine. Now while they were eating after this fitting dovvneto the fecond courfe of the pafchall fupper; and confe- quently while they were yet fitting, Chrift took bread, and gave thankes* &c. that 1% he inftituted, and rivini- ftrea the evangelicall fupper, Matth,i 6.26. &$$$> 14. 22. Yea the very clofe or conclufion of the fecond courfe,or wholepafchall fupper was changed by Chrift into' the evangel/kail fupper. Lule and 7W relate that Chrift tooke thii cup after fupper. The confecrating, breaking, and eating of the bread had interveened be- tweene the fecond courfe and the taking up of the cup. Therefore they might well fay, i*4fter fupper he tookc the cup, Yea they might have faid alfo after fupper hee tooke the bread, to wit after both the firft and fecond courfe of the pafchall fupper,but then it muit be meant immediatly,and without any other action interveening, becaufe i^Latthnv and zSMiy\e igy.% Wb'lc they were eat- ing. Hear Barrad/m a Jefuit, How-kit the whoh Sacrament Barradas v wm inftituted after fuffier, ye- it xv;oa i/:fti. uted in the end c0?u?^v! of the fipper 3 while as they were fit ting and eatings for they 4.iib.j. Ca did eat other metis till the time of the mfitution of the hea- venly food, and therefore Matthew and oMarJ{t Jay $ That the Sacrament was infijute while m they, were eating* for they were yet eating when the Lei$ tookc 'hre a dp blejfd^and hr&ke. J^uamvis astern iotumf^ramcritumpoH coenam in. flitutHmfterity in ipftm tamen ecehstjine inftitutum eft) cum adhac difumherent & nunducarent. Nam:manducarunt ci~ hosaHos ijiioitf-JM ad injlitutionem edeftkeibi ventumejf. Idea fie Matthtw& Mauw ainntb mmUticAntihmipfisef-

8 Of fitting

fe&um tffe hot fdcrdntcntum. Adhuc eri}m manducahant cum'Dominm accent punem benedix/t drfregit. Baronius wmTmjt thc Cardinal! collectcth that they were luting, bee aufe num. 44. cJ^ia i thew and Murk? fay, they were Tupping of eating, Vttd.frqu.od elicit M ctttbjw c&nantibw (intern iisaccepiiJt/Ui panem & benedixtt) & quod Mar cm ait, & manducdntibw ilhs dccepitjefiis pdnsm & benedicens fregit, idem ejlacji Chry£hom: dhijjet>recumbentihiis illii. ,Chr)fiifome likcwife,that while Iu| ' they were earing and 4finfeng3Chf ift tooke bread. The And Pope colle&ion is fo cieare, that none either of the ancient or dC° ff-<n'r* m°deme Writers, Popilh or Proteftant did call it in Domini*'1 cjuefticn* In fteed of many teftimoriies therefore I con- tent me wioh the old hy nines. M John tfyldtr on Matth . 26. bringeth in an old hymne to this purpofe, as foliow- eth^Rex/edet in cxnx turbd c'mclm duodend. Se tenet in md- tiibuiiSe cibat ipfe cibm. And the like we have in the Ro- mmc'RitMillylnfiprem^ node ca%t Recumhris citmfiatri- buhObfervatd lege -fieri* Cibh in legalibus&bumtuYbtd'HQ-' den t'y Se d at Jut's mdtiibus* ShisApl? ^ut^i?^Hcly, iayfome, when Ghrift gave thankes, ities kneked " that he and the Apoftles kneeled. I anfwer, There is no no*; likelihood at all. What the Naucratits did at their idol

hiv|en*US reafts on tne &*& day ofVeffa, or ^Apollo Cumm^ is no matter. Itis noted as lingular inthem,andnot according to the cuftome of other Ethnicks. It was theeuftome of thejewestofitinumeof bleffing thc bread and cup at the pafchall fupper. The words, which they ufed,werc fboner uttered, then they could conveniently change fit- Lufcfy. Jft ting in kneeling and rife againe. We never read that the* Mit. 14.13*. - Jewes kneeled when they bleffed their meat. Chfift &te LUta & 7' w^en ^e kfake bread and gave thankes at Emaus. When JoJu&i/. heefate with the multitude, which hee fed with five

loltve&anfl two fimesheMeiTedrthe bread.

'$ P. granteth that Chrifl and his Apoftles ufed the

fame geflure in blefiing and giving thanks that heedidin.

receiving. Suppofe they jrtad kneeled in time of the

bleillng before, the breaking of the bread, it would \

act fbllow^that they continued kneeling,or received, the

elements with that gefturc. Allagree,ancientahd modern

that they were fitting , when Chrifl fpake to them , ItUc

Hjeika (newpe bibiteex h omnes) dicuntur foils Apftolis, De enc],ar^

qui turn ad.menfam mm ChnHo (c deb ant, frith Be liar- Ub.q.cafef

mine,Becanui,ma others,as ye may fee in. the teftimonies

cited in this and the chapter following. The Naucratrts

.^fter they rjad fupplicated upon their knees, late downe

^galneupon their feafting beds, as Achcneusrepoitcth. r , ,, <

We prove alio by»colle.clion from iome circumftanccs, Tfeft- JCk-iil and the forme of the celebratiori,that they fat. 1 hey newJS^^1" ther flood nor kneeled . Therefore they fate. They flood not,fpr the beds Upon which they fate leaning on their elbowes/jwerefb neer to the tables,tnat they might reach to it,fo that they eoulgi not eafily Hand betwixt. It were ridiculous to aliedgethat they flood upon the beds. And |0hii zl ,t Chrift when he had ended, fayeth to them, tAriftylet m go hence* If they had beene {landing, hce could not fay to them, Arife . It may bee gathered likewife that they kneeled not. i . If there had beene a change from fittings which was the ordinarie geflureat the Pafchali fiippe&n- to kneeling a gefture of adoration at :the Evangelical! flip- per, fome of the Evangelifls would have madc.mehtion of it, for they make mention of other changes. 2. If there had beene flich a change,then kneelisg mould have beene inilitute,and all have finned that have not kneeled fince thefirft fiipper,which cur oppofits dare not affirm.

C To

i

To wfiat end mould the change; have been made, if not that that gefture might be obferved afterward. 3. The form of celebration could not co.mply with the gefture of kneeling: for Chi ill: fpake inan;enunciative form,and not praycrwife,and the elements were carried from hand to hand,and divided by the Apoftles among themfelves. Thcdiftributing of the elements by the. Communicants among themfelves is not compatible with kneeling, a ge- fture of adoration which mould bee directed to God. Wee conclude then with M online^ that the Jpoftles con, £S JcI^^ tinned (it tin eat the table to the very end of the Action, pag. 136. But lay they,the nte or poiture or Chrift and his Apo

files at the firftfupper was lying and not fitting. There- gefture was a f°rc l'beir exam-pie is no warrant for fitting, I anfwere , kinde c f fit- it was not lying altogether, but partly fitting, partly lean- ting gefture. ingDand therefore faith Qafaubone the Hebrew doelors ca'I

~ . that pofture fitting on beds. Hie fit us watte plane jacei- Exercit.pag. . £ . °r >.•• . -u .. Jt3 L t j r

490, tis ejr,neque plane Jedentuudcirco tiebrat hoc dixerunt fe.

dere in Uftis. And to this purpofe he alledgeth alfo #£v] chielz^. 41. where the Prophet expreffeth that poftirc by fitting in abed. And where the fcriptures fpeak of up- right fitting as in Genef. 43.33. Onkelos expreffeth it by a word which fignifieth fitting with leaning: zn&Icfephut inhishiftorieby a Greek word x*r&i&m&&ii Agnizing thefanic,asjfit were indifferent which of the exprerftJ ons to ufe for any of the formes. Chfift himfelfvyhiie h e was at table expreifeth it by another word,which expref- feth upright fitting, Luke 22, 27, andailudcth uijto it in the f ?me word^verfe 3 o. As a man may ftand upright, or ftand leaning , fb hee may fit upright , or fit leaning. There fitting, oui fitting, and the Turkes anfwere analo- gically to other, L. at Perth alfemblie confelfcd the two

geftures

in the m oj t$wvtngz -^=m ^

geftures were analog* . W » Mortonn confeffetli ft was a kind of fitting gefture, TheEnglifli tranflators exprefle it by fitting,and not by lying. Neither are the words ufed by the Evangelifts the proper wqrds which exprefTe that gefture, ^ut «a?*x^«veaS*«, as INg obferveth onoMattk

chap. ?. ii-

M, P. pig. 69) protefteth and witnefleth to the world, that he hoideth the gefture of fitting at the Lords table p in it felf lawfull and commendable. What a madneife is jedgeth fkl it then to drive poor fouls from a fore wayto'adange-tingiawfuH, rous and doubtfome way: In dublis aninm hfiHendum (0 in via tutiori^ Inall doubts of the ioul we ihould infill in the furefl way, But wejhall clear the doubts, and prove it pernicious.

\^ o t\ I « 1 JL j,

. jhii &e4 m famd to ^fitting h the g§i of vec caving eatings and drinking*

THat the fitting of Chrlft and his Apofties at the firft. fiipper ferveth not onfy for a warrant, but al- fo for a direction to us to follow , appeareth by thefe reafbns.

Firft, Examples in fetting down a patern , ferve ordi- chti§4 ex= narlyfor directions in times to come, if there bee not ample our & fome fingular occafion to hinder him that fetteth ciowne reai0D* I .he patern to do otherwife. D . Mortoun in his late work pa„ ,^ sf the inflioutionof theSacrament,while as hee is main-, aining Communion under both kindes , layeth downe ne fame rule in thefe words , Were it not that wee had no

C % - frecept

li - Offttfog

fYecep ofChriftto do thfojw: onl)1 the example of his dting

it in the fitjl nifi.t"Jion3 this fhvu 'd bee a ride for us to ob-

ftrveit punclnallie^ except infon.e cj rcu?;: fiances jib; ch cn~

lie occajtomHie cjr accident all. e b.ppenei tfi. rit'&^ndtheri-

fore darnot give a nr/i-obfiaat Againjl ifa example ofChnft

as j our conn-el c/'Conftanrc h.v.bdone^ and ^h.ihjourle-

fHttealfo leacbeih^siftbe example of Chr. sl'tverenoargu.

T^ent of proof at ah Ye fee he acknowjedgeih the force

of Chrifts example, even where there is not acomman-

dementia exprene words , unlefle there beecircumftan^

ces occaflonallieor accidentalliehapning therein.

Moulmm his heavenlie alarum, pag. 5 6. faith, Chrift and his Apoltles fate at the table, without any kinde of adoration, and that thefiril inftiturion was given for a patern,whereunto we ought to confbrme. When our oppofitsobje^thatifwemuftumtate thepatern, then we ought to celebrate in an upper chahner, exclude wo- men, put off and on our upper garment, wafh our feet, fit leaning on beds,, eat unleavened bread, witb. twelve in number, in the even-tide after (upper. But thefe particu- lars were accidentall and occafionall, and therefore exce- pted in the rule, or were not in the time of the cvangeli- call fupper. The warning of the difciptes feet, the put- ting off and on ofChrifls upper garment,were ended be- fore they fate down to. the fecond courfe of the pafchall fupper,and confequently the fecond courfe intcrveened between and' theevangelicall fupper. The cvangclicall fupper being, inftimtcd after the pafchall fupper,towhich itwastofucceed,andChriftsfuffering fe neere at hand , they might not lawfully eat leavened breads nor at any other time eat the pafchall fupper, to vyhichtheevan- geiicall fupper was to, fuccced 5 burin the, evening. .

The

in tk 4$ Qfrecedwng~*

i *>

The jews were commanded to eat the lamb not in the temple, but inhoufes;and upper chalmers fervedfor ftrangers that come to jerufalem, as ot her private hou- fesdid to the inhabitants. There might not bee fewer then ten for one Iamb, but their number might amount totwentic, as MezavaponMatth. 26. 2 q. obferveth. ..

They might not eat the pafleover but in one fbcietie I

and if two fbcieties were in one houfe, they might not

mixetogether,as forne have obferved out of the Ie wijh.

"Dcft-crs. Thofe who eat of one lamb, together., were

called the fons of focietie, as if wee would lay Commu*

nicants at one table. There ye fee, wherefore they were

fo few. And yet feeing there might be twenties in one {&?

cietie, what warrant have we to affirme there were on*-,

fy twelvemo wit,the twelve apoftles. The Canon of the

maffe fayeth, he gave to his Apoftles and difciples. And

by the fame reafon,what,warrant have they to affirm e

that no women wereprefent/eing the lews among their

precepts ordain that-male and female celebrate thepaiTe- T ,

r r-ui j r ri s* ■ r Iudeorum

over rightly* ut- ntas. ejr permit* faji «* rl te fuuant. It precept.

can not bee proved, lakh Mkjbkt no women were pre- fent. Yee may fee his reafofi upon 1 Qor. 11,23. Caffan- Caffardd o? derm his traftar. de baft ifmo infinti urn , faith, that it is ^era PaS-737 funacient that they are fit for the communion, feing they appertain to the focietie of the members of Cliritt. Sa- tis eft quod cat aftat efc bttic cowmuri.oni conftet, cum & if ft dd' foe'; et dtem membxorwn Chnjl; fert'n :ant. '

But let it be granted, that none were prefentjbut the Apoitles5the reafon may bee partly the number was fuf- ^nfvIfr t0 fTcient to make up one focietie iox the lamb, partly as M. miits, rviSth, Cariwright obferveth,that as other things -fo the holy Sa- ?.^ %% crament ftonld nqt com.e to '

14 ^

ofthc Apoftles. Their manner andkinde of fitting wit-h leaning on the left elbow was the forme obferved among t he jewes at their common feaf ts5and at the pafchall fup- pcr,by rcalbn of the pafchall canons 3 becaufe it was the ixibft folemnc time the jew cs had. So all the particular inftances above mentioned were only occafionall and ac~ cidentarie, falling out by reafon of the pafchall fupper, which might not lawfully or conveniently bee changed, ycaatwrutfoevertime it had beene celebrate,fome cir- cumftances might occurre, which belong not to the acti- on., as at every action there occurre individuallcircum- ftanccs^s time and place, nothing belonging to that acti- on except it be fo appointed. The Khemijls (fayeth M. On i Co:-. Car hv right j afigne things done in the herds [upper fome !'. 23 impofftblcto bee done by us, fome inconvenient to bee done in our (acrament y\vh: chwere necejfirlie done in thataelion of our Saviour chrift. Their fitting might eafily have beene changed in kneeling,and verie commodioufly, &- ingthey fate upon beds leaning on their elbowes , yet Chrift would retaine the fame gefture at the evangelical! fupper which they ufed at the pafchall. .sanding at Sut at the inftitutionof the fir ft pafieover the jews the pafieover flood, and yet afterward they fate, as ye feehere,Chrift changed, and his Apoftles fare. As they changed their Standing at the firft fupper, which was their paterne, why may not we likewife change fitting into kneeling ? I anfwer, vvhenftanding is changed in litting,it is not changed in- to agefturc of adoration,as when fitting is changed into kneeling, which is no gefture for a feaft . Next, it cannot be provedjthat the people of God ftood at the firft pafie- over in the judgement of fundrie ofthc learned 5 let be ac the felt following as /Ucknowledgeth^*£. ? 7. How-

bcin

beit Z.^g.68.affirmeth that they koqu, Therels neither exprefie mention made of their ftanding,howbeit every cei emonie be fet dc wnc punCtuallie3 nor can it be colle- ftcd by necefrarie confequence, faith Barrddim, But let J^^° * r' it paffe as undoubted, yet it was extraordinarie, and for that night only to iignifie their haftie departure out of Egypt. ^Allth Hebrew Bo clours both ancient andmojderne jHmus * with full cor ft nt dehver^that the corajrandernent of.jfrrir.kc Mar.26.'20. Ungthe doore. pofls with bloud^ putt ingonfhoes^ gird ngvp in ExodL 12. ih loins ^ tj^ngflaves in their hands ^ andeittingthelimbe ?^Scaliger. with hijle^ was not to bt extended to th: following ages} but belonged only to that night that they were to depart out of 'Egypt. If Handing had beene commanded, and that/or tunes to come as well as for that flight, thejewesiad t\*an%reffed in fitting,and Chrifl would not have applied himfelf unto their ciiftome.

Next, it appeareth that fitting was the ordinaric ge- ^^% ?"£ {lure ufed at all religious feafts. The Gentiles no doubt fopIS* borrowing their cuftome from the people of God, fate at their feafts made of the remainder of the facrifices of- fered to tl icir idols, C4mo's 2 . 1 Covin. 8. 10. to profeffe their communion and fbciety, with their idol, or fellow- fhip with devils,as the Apoftle calleth hy 1 £W#»* °* 2 o. The Ethnikes fate not at the altars of their Gods, but at tables in the idol ahaip^zLSthn 'cos in fits altaribtu bib'ifje ne quidemfando anditum eft> Alfiedim in fipplementotom. A.Tauftratit cap. 1 o. The Lord inftituting his fupper to be the only religious feail to be ufed in the Chriftian Church, obferved the fame gefture, which was ufed at the pafchall fupper, and other religious feafts. So that theufing of this gefture at the firft fupper, was as it Were a ratification, that the common and ordinarie gefture of

religious

15 ^1^ ■ °fltttfn&

religious feafts mould not be altered at this feafL Fur- ther, feeing this flipper was in forme of a banquet, arid represented another ipirituall banquet, as fitting is the ufuallgelture at banquets or feafts, even when men are invited by kings, in token of ihatfamiliar iocietie wherc- wiriuhey are honoured, fp it reprefentc. that which is ai tfwerabje the familiarity of the ioule with Chrift at the fpii ituail banquet. Chrift intended not only to ieprefent "unto us our ipirituall nouritour,for then it had fufliced he had given the fignes apry way without, a table, without dividing and distributing among themielfes, without fit- fefatoi id '*?&> bvu in celebrating afterthis manner, hijfectemcon- Mittk : 6, vhiiji :! s Tift at or tefmeth it > he intended further then to l6° reprclentfpirituall nourifliment, to wit focietie and fel-

low (hip with him, and that he was to fup and fefft with us,as it is (aid, Revel. 3.20. CocnAm Vornlni effitinv v'mm vdefulum liquet ex co quod d>fj'f,4ili de fane illo ederunt^ depocutojllobiberurit accc. mbentjs'Jimultid menfam^/fcatcr in zSMattb, 26* m obfervatanrerf 2 G.&fcqq> Kneeling obfeureth that familiarity and rejoycing, which the Lordwould have Unified andfealed at that time. The Polonian Baron 'joh.mnes ^.Al.tfco^ maintaineth further, That our fitting eating and drinking at the communion h Matth. 26 table Is a figure and representation of our fitting at the heavenly. zMujculus faidi, That this fupperis a type of Aqmri. pan the fupjfccr to come. ^Aqu not faith;, it is not only a figns zn.l 60i commemorative of Chrilb pafliori, which is pad,, and ccmo.ifh'ative of a prefent benefite, but alfo tr.cn.uiciati- i ft nfutura glorut -j A foreknew ingfigne ofourgloric to come. C hiift himfeife expreffeth our peaceable fruition of the joy:-, of heaven by fitting with Abraham^ ifuac, andjtf- &ii\ 1 the kin^dome of heaven. Mauh.%. 1 1 . Alluding to

feaits,

%$.s\ \vrjere the Feafters fcifted it one table^dctlng ttf

iilrig bribes, as here at Chrifts flipper, in another place

rjebrihgeth in Lazarus refting m tyttiratikms bofome,

pik$ 1 6. that is fitting at the heavenly table, and leaning

Upon Abrahams boibmefaFter thgfarnerna'n'nertbat/A

lay on Chrift^ bpfdme, wheri lie late at this table,/%; 1 6

Arid Chrift HimFelf while hee was at table prc>rnifed to his

Apoftles that they fhould eaiand drink at his table in his

Jdngdome, and, fit iipoh tvyelve throng, hike 2 2 .. 3 o . Hee

hath 'Jlsnder affection to the glory ofChnft, or perfiafion oftk formt &

hu 'tUYvaH f elicit ie\ that would JhWfc out of the kirk that """.jf* 4u

//?Mg<? (/ 0///- eteirnaU fe licit te in thee lejt al/g.ory to co/nc, clfiaitiquea

which is fo much rgcbipmended unto us bj Chrtsl him fcl four fol; 84*

Lordyby the (jimboie of fitting at a banquet to 'the ujiffeakahle

comfort efdllt he faithftH faith Alafie, „. ., ,,■ *.

It folI6weth,that Chrift precept Hoefkcite, do this ^ .

comprehendeth filing, as ifGhrift fhould have faid^ Ce- Sfj$£^ lebraj-e this holy ordinance after the fame manned a^s y fee this. * have tlow feen the patern fet before your eyes, that is as a feaft or banquet with the Formes yee have now feene,fit- ting, eating, drinking, diftributing, &c Time and place were not,comprehended , becaufe they were more div - curnftanccs or pccafionaik But geftures are meeVe then rtfeere.circumljanqes, as M. P.pag. 3 4.5 confefleth: and a ■afutablegejftur^or a Feaft was choferiby thrift, whejre- unto he was npt Forced through ncceffitie. hhn U4Mf? €0 prefTeth this precept for fitting in fpeciall, both in the former work, andfin book de faemmentis. Moc facile. A'd totam illam actionem hoc referendum eft , utqiicd turn ? „ ' | &>rij(u* cum di/cipulis fecit, ptidem not in facris cert by? fya p/Jmec faBiitemui^ tjr quemadmodum^ifcifuli in ilia iffa veffera d$oJiti ab iffo Qhrijlo hoc acceperunt facramentumy it a cjr

D nunc

\% Ofjfttkg

mined JfoYMMM^ faith Majorat, in i Cor. 1 1. Th A *c aPPcare*n thirdly by the practife of the Apoftoli

files coutmi".c^n^ks5obrerving {till this gefiure^ ho wbeic other cir e4 fitting, cumftances of time, an J place and other things 5 vvlncl fell out qccafionally at the tirft flipper ate hpt;vgarded, Their pracltile may be a commentarie to theprccept 1) ' ?M,that wee may take up what is comprehended unde l it. Ho.%ybeitChrifthadnot faid fipcfhcite^otlm, hij example in fettingdown the patern,and put in pradife b) thcApoftles after \vards,is equivalent to a precept: Chi . Amefius in /?, fr Apo&blorum e-xemplafunt n Jlrum exemplar Jexempf J, enervato' '*uttfo re. facie nd. cprokat rem ejje precept am- & necejptriam. tom.^p.'i77. Chrift himfelf after hee was fitting at table in Emaus with the two difciples,^/'^ 2 4. 30. hee took tread5bIefTed it, brake it,and gave to them. This place is interpreted by fundrie ancients and modeme of the breaking of th facramentall bread, which may be granted without an) vantage to the Papifts for communicating in one kinde ! becaule the example is extraordinaire: and by the He1 brew phrafe of breaking of bread fynecdochically may! bee meant the Whole flipper. pag.,.8& iftt. P, think eth likewife, that it is like, this breaking of bread was facramentall; but, faith hee, the fitting was onlie occafionalb But these wa$ no oceafiorf to hinder him to ufe another gefture, when hee come to that acti- on. Yee fee then in the judgenieutof all the interpre- ters, who expound this place of the facrament of the fupper, that Chrift celebrate this facrament,while he and his difciples were fitting, and ufed no other gefture, but that which they had ufed at their ordinary eating before. }t is obiec~ted, that the Apoftle in the rehearfall of the tfowfctf1" words of the iaftimtion, 1 &r< 1 1. maketh no mention

of

*nvw net ojjcceaving* I a

/A fitting. Icmfwerithatthe Apaftle rehearieth not all fiat .was rcquifite.for the celebration of th~ (upper. His chief pufpofe was to correct thcal^ufcofthc Corlnthx-? ans, that is, their not flay ing upon other 5 For the Lord that night he was betrayed laid tj6 all his difciples con- veened together^ Take ye, eatye, drinkeyt dU-ofihls. lltk z Cor.ii,io> cxria (Chrifli)omncs communiter accumbentes babuit. That puffer had all fitting In \ common together ■&i$\(fbryfifiomei • rebuking fueh as neglected to communicat with the poore, OecHM:nim hath th e like.. Thu is not to cat the Lords hi fllud fupperjie meaneth that [upper -frhic-h Cb-flddivtyed, when ^fff^^ mi his difapWs wereprcfent- For in that [upper tf?e Lord and : all h is fav ants fate iogjth:r. Hi e?c?ni\\ 1 Cor.i i.Th; Lords /upper ought to be common to all',becaufe he delivered the fit- craments equally to all ' hii difciples thjtwcreprrfent, It was not the Ctrinthi ans fault that thy fate h tabid but that nei- ther at their common meats yjwrat the Lords ta'A: would th^y fit together*, b'utjdrted themftlfes in factions ar.dcomtanujj faith Tt.Bilfonin his book of obedience. And agair5 JV//7, t Page 65-4, Taul} as Ch jfflome thirJeth^ brought the table mdfupper3 ed*- ia 4°. where the Lord himfilfwds\ ittdatwh.:ch hk difli pie.- fate \ for an example to (be w them, that that it rightly judged to be the Lords [upper , \j[u d. omnibus fimul .convocattf concorditer & j^y communiter fumitu r ~\ which u received in common, and with one cenjent of aUaffembled together. The Apoitle faith not, 1 deliver toyou here a^ that I received of the Lo d>hut I have received of the Lcrdjbatwh ch 1 have delivered untoy^u.

TheApoftleprefuppofeth a law full minifter3a table, and fitting at the t-jble, and rehcaifeth only Chrifts actions, and his words uttered to. communicants fit- ting at that table together, bidding th^nalLeat, drink, &c. conveened together. Nor y;t all his. actions and words, as giving of the bread, bleffing of the cup, either

D 2 fevera%

*o Offittin

feveralljr or cpnjune'tly with the Hezk and the precept,

DecmtlU. t'0 Afirfe all o(\t hfietam Svan^el (la mutuo httr Cefup-

[•* plevjp kguntur, qu.t ab eorum auquovel Mtqwhusjunt

'onijja. The Evangel Jls.themfilfesfupply mutually-, wfyath

omittedh)' any ofthere]},hit\\Ir:nocentius 3 in the Decretals.

There was but one a&ion, faith C^#to, which con-

fifte.4 of the holy, and common banquet,and from the no-

J^jfj; ■ ^^r Pnit was c- ^ r^ie ^L1PPcr °^ tnc Lord. Tot am illam T r* ■ v Corinth orumaElioncTnfliutfa 77 & communi convivio con- $ahat,ayovori parte vocal coe, . am dom;nt cam. The love- feaft then and the Lords fupper wear together? the love: feaits in thefe times proceeding, and the Lords iupger f S?sf" ,0 immediatly following. For as Efiitu a profefTour in Do- V >•* \ " vvay reafoneth- It is likely that in imitation of Chrifls example at the firftfuppeY, they celebrat after thelove- feaft. Next, they £ayed not upon other, at the com- moun fupper, which cpuld not hjayebeene, if they had communicated together before, as the Greek fathers conceaye^w fo° are ofthe other, opinion. Thirdly ,the A- poftle piitteth them in minde of triall befoo^ and good behaviour. If thefe abufes had fallen forth aher, the A- poftles exhortation had not bcene (b pertinent. FourA - iy,this opinioftis confirmed by the cuftome, which was obferved after in many Churches, even till t^Auguftinm dayes. Will tsift his Cynopfis-pag. 677. In theendofthofe ^'fCiiJfs ^ HJf^.P K-Ccavctheficramtnt. Cornelius 4 Lapide, a.Profeflburin Lovane afhrmeth likewifc, that the lave- feari preceededthe holy [uppcr.<-~4gapeh*c tempore Vau- lt fielat ante nan pofi/acra/n J/naxin, Prnthrnarm who, wrote about the yearc 8oo.futh,that the Apoftles cele- brated after meat,as Chri ft did : Vectrunt *ntm ApoStoh m^tmnnfimHiurpoJlalmm iibmimfoUmfume^

m. eD,Wfon faith likewife, by Saint P^AfWorxfc, it

ihould appear, the communion was distributed to them

after me/ls^but (faith he) to us it u all on$>whe;her before or ®^k$z$.

after at their banquets anifeafls i t was win fired and even

fervedat their t.ibles,_is J ugufti ne nothh, c pi ft r 1 18. And fy$6?$

againe* Becaufe thefe brotherly repafls, did either ezd or begin

with the Lords fapper$ thy could not deride themfilfes each

from other, anddfdaine the poor <e aft he r common meat,but

they muB offer the fame abufi at the Lords fupper3 which wo*.

m nifired to them at they fate at their tabls immediatly be*

0re or afes their ufuaU and corporal! rejrefhings , zJH.B» a W-P*£«8$*

la: e champion for kneeling, thinking it likely that Chrift - •

fcniniftred thefacrament at Emaus h.iththisobfervatibr%

HerJupcnJthin^e tjgether with the institution itfelfi^ after

fipper were grgun led the. love feajls, by continued occafim

■ rs hereof 3tbe difiples might pojfblp for a time ufe fitting fn,

ihtv&ry a£i of receiving* T)f~Downame Bifhop of Derrie ?econ<*

confefleth fit; ring to rcccave the facrament to have becse r ***•-•

. pfed in the Chur. Up in the Apoltles times.

I pane by the* name | of Table^nd Supper., and heading O'k* or--

tf bread, and the oppohYion made by the Apoftlc be- JSS?8 • • 1 T i v» -j-1 r ' not conn-

| vvixt communicating a| the Lords table^ and fitting at mied*.

the tables of Idols, which may import this gefture, be- caufe I will have occafion to treat of them in the feeond part. Only let it be obferved that theoccafionall circum- flancesofthefirilfupperwere not followed as the ge- fture was,but upon fpeciall occafion. By the practice of the Apoftles,wee fee the time was indifferent^. 2 »and to. NemitApoftoli ad tempm vetpertixumfefc adfirinx:- £•"■*»# de wnt, Jed pro occAjione ceenam wmityftrarMt, aha id urno r:t^ enc^iu $empo%c0 fegereif$i46$%i^6* tlihintemfeftu nQclatt, rzgap*

mmv

■ ;a&* ■ ■ J J*fff**&

■ tins'kks for the denomination of {upper. It doth not ir$- " port, that vvc fliould celebrat ever at night- It is true> in

■ our language, this word 'Supper fignifieth only the even- • ingmeal,but the original} word Aewyoy^ fignifieth indefi-

- nitly' the rcpaft that a man tak'e.h any time of the day. The proper Greek word for a (upper is iofztos or Jopnv* tola ,pa£, j j^^.rrc t|lc Reacjcr for further clearing of this point to Clifton his exercitations". The like maybe faidof the number., the ficx, the parlour, the manner of fitting, &c. They wererio: continued by the Apoftolical Churches, as fitting wasj. which was alio continued at fomc times, and irj fomc places in the ages following.

CHAP. III.

That fitting in the aft of rectaving hath con- tinued to our times.

itting con- --- — « Qw|-jC;t C]JC fuppcr of the Lord foone after the

mean I 1 A n, , '/ , n . . . , r

;es iollov - |""~|. Apofl.cs ekiyej began to bee Itemed with lomc

--»- JL pJ/fJ as cTJf • Cak'ihi obfcrveih, yet was this ge-

;"• it iifc Qf fitting continued at fomc times, namely upon

' the Tlrarfd.iy, which is now cAh<\Maunclic rhurfday^hz

day of the Lords fuppcr, bcculife upon that day the

Srrh8 de ^orc's mPPcF was f fr'i celebrate, and infl irate. zSHorn^r

i ' r/& /.T' w reporceth tfaat in tiie moiia(te;ibs 6 f 5 . fe##3they have

no other forme of MaiTe for three d lyes before Eaiter ,

but this following. :.

The Abbot ian&ifleth the bread and the wirie3 and the Monks do communicate fitting , receavingthe elements out of the Abbots hand;and this forme is by them called

MAndatum,

med m

;es i'olk

7 D"

alvJi. mftifi J-.c. f 7. f; I 2.

Mdndainm^tbe commandement* But BuUinger, more plain- lie, that notonly m the moriaft cries of the Bened:8ines9 but alio in the cathedrall kirks upon this day the tables are fet in order,they fit downe, break bread,and reach the • ■ cup every one to other,evcry man following the foot-, fleps of the ancient (upper. Vndzn'miritm ritm rile adnos dmanavit , quo vjl bjdie in.cathedralibui e:clej?u , & in pc'oricinfi Mona^eimBenedicl.norumm die coen>e Domini ante Para]- error, pag.46 fceuen^ Coeza Domini falam & jpiendidiksceiebratur. Nam Evang^lium lohannis adiaconopublice pr*elegitur,& dulcif Jim.a. colloquia Chrijli, qn^ abiturm cum difcipulis h ability re- citaru"ur ^interim ordine di/poft lis menjis conv. v.cajfident,pa~ ne.m dzjmum fra-ngentes, & calicem iav'.c'em p'o^inantesy. & in to^um ceteris ccen* vejligium fraferentes. Now it was the cuftome of old, not onlie for the Monks, butak fo othcrChriftians to communicate upon this day.except offenders _,as appcareth evidently in Graft ans- dee? ee.And therefore the gloife both old and new upon that place , rjecreti:t>arc hv.t'h there words, Sic olim^modo nonjic ejfyjed zSMonachi j\ de confe- fa. iim\ that is, It wa< fo ofold^ that the faithful! did com- crat» ^at» % mih:ca':e^ for it U i.ot-jb now, only tfe Monks' do? it. Augu* ca^9 T* Jtweefijl. .18. ad, I4ma%w?nr rep6rteth3 that in his time ■ r the curtome w.;s in many kirks to communicate after • • fupper upon Tharfday. And whereas there is liindrie ; -., .. Canons for com .munica ring filling, yetthatanniverfiric Thurfday w s x :cpted , as yec may fee in Coned. £ar* tb:i<T. . can. 3 1 • Ke Sjoame/ra altar it^ nfi & jejunuhomi* n bus celehrentur^ ex, epte uno die ann'verfario^HO coem Do* mini celehratur.

What the Monks of S-. Sennets order retained , wee may verie well judge it to have beene the auncient forme of celebration upon that day. for no doubt in that other

ChrifUaii* ieteBrated after meat which they needed not? they neglected ndt fitting and diftributing". The two thoufand fouldiers, who were reconciled to the Empc= r6ur MjuritM) about the year 5 90, by the travell o£Gre-

h ■■ J .■ . $??&*f Bifhop otAnt'och, receaved the Sacrament fitting i '6. cap. 13.' uPon die ground, as Euagrins reportcth. t)o&or Lind- fky alledgeth the like done to the Scottifh armie at Ban-

>_ I* hisde- nockbhm, inthedayes of King Robert Bruce. .

fenC£f.P3S llt ^c^^c tms day,whjch was called C*na Domini ,

. that all the fliithfull did communicate, wceiinde that at o:her times alfo thcpeople communicated in fundrie pla- | Ccs immediatly after meat, as Socrates, XQ$oxtc\h of the

JHift. Ljricl 23 . 'Egypt ans^ who dwelt neere to ^AUxandr]a^ and the in- habitants o£Thehais,l$amUbi epulalifwt ,& v&rjii cibariu t fifi\tiiraruntfubve(]>tYamoblrtionefafta,m\fleriiscommu-

Nicephor, !. ^pCant3i^cepf;0rmrepovtcd\iht fame. Balfamo uponthepc Cinon ofCo/. ciliumTrullanum faith,the devoter fort upon Saturday. at midnight fate in the kirk and communicate, Alexander de Holes in the fecond part of his tra&at. con- cerning the Made,! aycth, The Pop e communicateth fit- ting in remembrance, that the Apoftles at the laft fupper communicated • fitting. Si qUJeratur quare Dominus 'TapA fed endo communicate Tottsl did quod }jcc fit in recordati^ n:m,quodbe>itm --Tetr.usy & alii Aposloli > fdendo corpus Domini in coena-idtimd ac epcrunt. t >

The Waldcnfs, wl 10 are juftly called the pure ked of the auncient kirk,and have continued fincc thedayes of Pope Sihefter, fome think from the dayesof the-Apo- ftlcs, faith Rainerittsihe Inquifitor, and their enemie, ce- lebrated the Communion fitting. Concern ng the., flipper pfthe Lord their faith waty that is rv& ordain :d to be caten> and not to bee fiiewed onvorjhtpped, for a memorialL, not

for

. iHthe aM'ofriie£fln£ _„ lf\-..*y>\ v

for afacrifce i tsfervefir the prefentminl/ira io^^ard^df ^J^ for refervjiion, to be received at table, and not to be carried ediii6ioc ' oui-of 'dedrejy deem 'din -fo the life, of the primitive Church, ' . %yhenthejttfe^fto,cm and this they prove

by an old Cliioni^Je called Chronica geftorum, faith Matter Fox in his acis and monuments. His warrant I rmde in their apblcgie agaiftft on.Q.T>p6t$xit Auguftine^ which isj|tant in Ly dii Waldenfia., Ex jfto manifeftum efl9agdaymmiUva ecdefm hanc'fdem hahuit^ & ittsffl con- f^fi efl> & non fecit - reperentiam h%' cfacramento, quiaiUe tempore exemplo Chrifiifedentes ftatim acceperunt fy-nihil 'fetinuerun^nec extra domum extulerunt^' htcinflitutio din Betitificut Chronica geftorum cflendunt. The like they have- in the confeffion of their faith fent to VUdifawiingpf Hungarie... Namque difcipulis Chriflus difcumbentihus de- ikuUndum. -,-. «; .-. - « ' '. ,. ,

Luther expounding the epiftle.upon Saint Stephens day y iaith5 Chrififo inftitu ted t he ptcrument > that in it wee (bouldft at the (acrament. Tffl£0 things are chwged^and the idle ordinances of men are come in place of divine crdi- ■ ; - , , . V nances. Zw';n glim fating do wne the forme of celebration p^o fidei ufed at Berne, Zurick; pafile,,and other neighbour oriib'ana;-- tOwnes3fait h.Sedektes ejr twite aufiultan'es verfyniomi. -e.dir-a ^utd Hi edimm & bihimm event facram°nlum : Sitiifrr <and L^°6m ° varkningwith Jilence to the word of lie L'onl, wee eat and drink, the f acrament bfthefupp:r> AL'fo I have cited al- ready. Not only the Grangers Churches at London in tiis time communicated fittirgpbut even to this day other Churches in the Lowcountries3&cv Other Churches as in Polefuch as adhcered to the co ifeflidn of Helvetia fate,as\ye may fee in Confenfiis Polonia?. Standing net

Standing about the table may confift wirh the -diftri- fo conYeni-

E bution

i6 vFW&$p ., .

btitiofi of the eleinehts by the communicants j but hi ie~" card by it is pretended -more reverence, thegdtureof littingis indirectly taxed P and that pretended reference taketh away that reprefentation c f ramiliar fdlowfhip;, whereof fitting is a more lively reprcfcnratiorY Teeing ftanding is not the ufuall and ordina/ic geftureat civil feafts. Communicating in pacing by doth- not only ln- diredly taxe ilttingpbtit taketh away the ior^ddrftri- biitiofi,- Of which more afterwards *

THE SECONI>VpART.

Concerning the unlawfulneffi 'of "kneeling in ih hcl of receiving) &c,

' f CHAP; t

kneW/ng in the a£l-,&c.noi watrantldby the cxAMpIe . ' cfcbrift'Andtih^Apoftles* \

fCneelnig n ec T H^Wp fhou!d(as weiaid p-fbre)take us iirall doubts

warranted \ \ I \0 the furcfi way . Our warrant For fitting can

bv the ex- V Y n6t he doubted of. We have th* example of

cimillc Chrift and his Apoftles,and thcpiaftice of ihcapoitoh-

callChurchfbrwarranttofir3 but not to knee1 • When

Chriit /nmfelfe miniftred and was prefenr, the Apoftles

kneeled not.Though the A poiUcs did not al wayes wor-

fiiio thrift while he was "prefer^ efpecial ly beiJK*ocCU^

pied in civill and common arts, yet upon exnaoahmiy

occafions

in thc-A&ofrtcemmf. rf:

v^oceailons they and others worfhipped him^^tat/hS.z,, ands>. 18. and 14.35. and 20. 20. Luke*). Stfoh.p.jS, Nor yet directed any on ward adoration to God the Fa- ther. Though they wsre fjt'ting at fuppery-yet they might 'fvn- * have changed 'their <?eft }ur , rfjycally feejngtbe legah 'ftip- *pn»4* finifted, and Ck rfts $"ipf er begun \ faith Willets , p.ag. 648 . They who recea ui.yas is c ftm&nded* without a-, J." Sj^fc dcrati on,areJecure ,tmt 'the i ae an s, qt fo.-n C'fids comman- d. ment , then thcwhich'feiimt ether e.can bet '.not h; ng better, ' when nee intreprif an] thing- vMy haz\e the.example ofth: ytfojlles^wb^mwee read r,ot t&h.ivc adored pi (i/lrate , but a-i -they were fitting thcyrccjAved, %nd did eat. Tley have thtpraclfeoftheAposlol. ck Churches, \vbeie it is decayed^ that the FaithfulldidyommiviPcat^not in:adofaii>n , tu: in breaking of bread, faith Call ine.

Beza'm his difput againft lode cm Harchius fa i h. So . "ike, as'whenthe Lordiruelj to bee'Mofed asGod andman,cit table ^cza. ce1^ didirjt tute this holy Jltpp'er^th At the Di/c/ples arofi to the pae# x%^. . er.d, th..t falling Mpcn/their knees 3 th y might ; eceavs. that bread 'and wine out of hu hand. And \'o li^e as th: Aps- Jlles were i^Horant hove to deliver to the Churches the m.ariner how to celebrate thefe holy wyfleries. It is kyiown weB.e.'iotighi that the Lonje-fiafls could hardly, or fear ce at al/'tidtmit gc\ ■'niculatitn. ^Jigapas'quidem^certe confla't vix--'aci'he"W.y quidem gementationem admijfijje. Bojf>ran(a\,h th'clike. H&, $c&- The Waldenfes in the apologie above nientioncvV ^/PilI^v^^- 'hujusfeflimonie^efl, quod Doininw hojler lefm thrift m je- x d'entibwdedit, & fucceffires longo &mpore tranj'euntes per domos fregerunt panem3& acceferimt cibum cum benedifti- 0ne7&nonfecartmtreverentiam.

E 2 CHAPi

^

0/^?/%

Kneeling not futable to tne

T3 ;

CHAP. It;

Kneelinginthe aft of receiving it not futable with the forme of- a banquet , or uje ofajit/p en table.

His. holy aiftion is denominate the Lords table %, and the Lor,ds fupper, from the ufe of the one?and. -*- formes of the o'her. Wonderfull is the ftibtilitie JL. pag, f hi of our Doctor, who c.nfivereih,that the iuftaining of meat * fet on the table is the only ufe of a table, but of beds and furmes to i\i upon.. Wee fay>this,alfo jsthcufe of a ta- ble, that the. guefts, or perfons invited, may fitatand a- bout if>„and partake of the meat fet upon the table.. O- therwife, if there bee*no.ufe of a table but to fet meat upon it, a drelTour or a cupboord rnay bee called a table* Whereas they fay,thc altar is called the table of the Lord dfyialacb. i . and yet nor.c did fit at it., • Trueymd Co do the Papifls alfo call the lid of their altar a table. Bur it i$. plain wee fpeak of a fupper or fcafttng table. ■

The Altar is called the Lords table^becajfeihc Lords •meat, (i>i'/V. 22. 25.) -that which wa-s, burnt with fire in oblation to GOD, was cpn/Iimcd on it"..= Bui, the -Lords fuppcr is called the Lords table, becaufeour Lord and Saviour appointed it for his guefts, whom he inv-itcth to it. So the table of the mcwbread'iTu'ght bee cabled the Lords table,but not m our tnlc, not a Hipper or feaft n- blejand therefore impertinent lie alleadged.by & p+j- 5 A < ^ " Kneeling

fathea&dfnce&vk£* 29:

Kneeling is a gefture more agrecab.'e to the Popifh altar, where the-Prieftsbeiidecommimipated kneeling ^hert with a feaft' table wherewith it agrccth not at all. Wee have put down-alt trs, £uth ^Alfco^andufe a table ^ becauje it agreeth belter with a [upper, and the Apcfllc hath given the title of a tablet 0 denom'nate the Lords fupfer. And again,. The t.rmes Supper. and Table of the Lord yet^e familiar with fhejpojlle Pau!3feeme to requit e fining rather then- ft and- 1 ng, k nestings or pajfing by. ■

Where the Apoitle fait! \JCee cannotfartaie of the table e-fthe Lotd^andt.he table of devils: Oar Dodor 1 aith,there fef?PN$* is no materiall and artificial! table to be underftOod ,\but things offered to Idols in the onefpeach, and Chrifts bo* die and blood in the other. But both are to bee under- flood: for meat offered to Idols can not bee called the ta- ble of devil s.,unlerTe there had beene a materiall table3up-: on which the meat was let. The Apoftle telleth us, that*' they flite at thsfe tables in the Idols chappels, 1 Cor, 8. 10. The Idoliter , had a table, whereon they eated the remainder of thctoiiice,which was offered upon theAk tar,as the Iewes had , Babebant luddipnmum altaria ubp f.urifcabait^ deiwie menfe> quas inftruebanl reliquiis ob- UiijamfacrificijyVq:e in. illiimerfis epuhbantury. faith, Zanc bins s torn. 4. c /. %$',.* See Tifenws, WiUetsywACor- Tileafyne, nelinsa Lip. dk{ a Popifh writer upon 1 (}r. 10.-2 r. and ^fS1*'"1^' 1 Cor.S.Ac.So tiicby tallcorcheLcrd mull likewise bee Wilhtsfy- undcr-ftood,. nor the bare dements, or as the Dodor noP^Pag-478 fpeaketh,thebodieandbloodofChriItinthefacrament3ed,c,l6r^ but with all a materiall table. And Beza ont of the fame ver/e3i C^r.io.2i.inferreth,thatintheprimi',ivcOnurch they had materiall tables, and not altars. Wittets infer- ' reti^the like in his Syhopfis, The Lords fapper theou, llr J r*

calk4

$0 (vf kneeling

' tallod die Lords table, by -a trope called Metonymiafitb*

:j-eJi3 becaule the elements were fct on the t ^ble. When Chrift faid^ This cup ^meaning the wine which was in the cup) is the new teitamcntinmyblood, the mctonymi- c -11 fpeach importeth nccefl&rlie, that hee hada materiaH cap in his hand, when hee uttered thefe words. But faith the Bo&ourit was poffiblefor a man to fit at both the material! tables. It is true,ifye look to abiliticand not iq light ov warrant .Ad poffibi litatew facli non ju- ris. Apsfiolns demon fir at Corinthtos bona confeientia now ■.jwfjeeife participejeonviviorum idolatrieorumyquippe qui

■; part ici pes ijje foieant c<en<t 'Domini. Alfiedius in fuppfe* mento^pag.^.

Wee require -not of necefTitie an artificial! table or* timber conlecrated , and fet apart for that ufe only. A

. bullhideor a plotof ground may fcrye in time of n:cef- iity, and anfwereth analogically to abiding uhie, as the plot of ground did, whereabout the multitude fare in rowes by fifties and 'fifties, M'mk *■ Neither do wee iland upon the faihion, whither it ■ bj long or round. We

- looke to the ufe more-then to the .natter or fafliion^ and require, that the Communicants ai vvayes fittablewife, \ that they m \y obferve the forme of. a feaft.

The Ethnicksofold -thoughr-the Gods were prefenr*

>. when they feafted at their tables.

, Antefocos ohm longis confideri mcrifis J^icf/Fift.? • - dfrlos er at ^menfe credere adrjft deos.

The^Pocts bring in fometime their Gods fcaftiog-at their tabic 3. The Jewes fay^ That when fome altera ion arofeWn the houfe offjhbojheth the fbnne of 54«/,the fer- Va,-| incontinent fpread the table, and the altercation

. -.trvafed. Tnere is a noble faying otBenfyra, Menfapara-

U

i% the dU of receding* 0

?dfivcfo/ttd contentiotollitur. dM,enfapr& faletfrnori

tranfgrediy was an old proverbiall fpeach importing,

that thetable,was5and fhould be a band of fellowship. .

The other denomination imported^ that this holy

a&ion was celebrar, as a fuppfi * or in forme o£a fcaft or * fte. Cora"

bankec. Fife at or faith ftfait. t hehUy '{upper wmfb inflitu- |,rate -m for^

ted7 and at thefrjl U-ttie. fo celcbniPed^ our Lord drdhis bfafeaft.

dijbiples^ while they pitie together at f$id* that it had the Pifcator in

iheworrefemblar.teofaianqiiet^ Jtatit h<ec ' acTiohjibmrit M"th.z6. in J-, J . ■ -<r • ■ r jr J oWervationi-

(peciem •convivit^ uno_ pient arm vium, feajacru m, cr bus in verfu

cidtus d-wrti'tdtt-pih &■ ad fidrirm'c nfolationem infiin- 26.&feqqs tuin. Tieffietmh iik jWrie, Thatbhold, and not at the firit time only, this facred Tapper was celebrated in the euchadftjib! forme of a banc]U^t. Mitto facrurn tdmttfk olim convPvii q\ cap. 7.1 injlar, in quo difcHmbeba'i'.r • eelebratam^ 'ci:jhrs etiamnum in BcnediUi nor urn mandaW vtfligium T The Walde n fes celebrat the flipper in forme ofa brricjtiet, faith their ene- mie Rayneruis. Now the forme ofa feaft ofbahket ad- mitteth not kneeling. None enter tai net h men after that j$^w»,/i'^* ■AlalC!^'?^^ ^fe^-ivi&^ 4^^j^^^^^^-^^%a^'^ . ■ •-■■■■■ flkdlftdtf ftanding, walking^ or kneeling, hut they willtft; fter.ecclefiafti guefh tefit ~si table y that all may eat together with repofe of body Sndminde. They ufetp caufe feri/antsfa^d^ or walks about the table}nrt thefe who are invited r Kneeling is not a gefture which hathbeeneufed at feafts or banquets, but rather a gefture of fupplicants. Plejfie$ ye fee^ faith, Con* 'vivifinfar in quo difctirnbibatur*

Tney lay, It may be called a flipper in refped of the thing fignified5whereof the fbules of the faithful j arep?r~ takers. This is juft the Jefuits anfwer, for the bread with- out rhe cup; But is not the fpirituall fupper represented by the externall refemblance of a fupper. Sacramc: 'ikv$

hit

hoc nego did conviviiim yd* ion i ret ifjtus (tgnificatd?. fed ? atione Jirnificatioms fiiwpt,t a r ebus vifibil.'bitsSmhCha- mier de tuchan ft. lib. 8 . cap. 6. r>iwi* iC. It m ty be called a fupper rightly, ftowbeit it refemblc nor a (upper in all things. Neither do we require all tne formes ufed at com- mon feafts, but thefe which Chrift thclnftitutour and matter of the feaft thought {ufficiento And this is 'like- wife an anfwer to that which they alledge for other reli- gions f carts, that they kneeled not at the eating of the pad cover, becaiife it was coekx rich, a full meale, and in- jured a good fpace, but the a&ion of the communicant , is foone difpatciicd* For it is hot the length or {hortneffc of time,that we confider fo much as the forine of a fealty whereunto the gefture of kneeling is not futcable. The fame formes, which were ufed at the clofe of the pafchall flipper, w ere ufed at x\\\i , with a little change* Further, they kneeled not at any part of the paich ill fupper, no hot when the cuppe of praife was reached from hand to hand, which was done in a very fliort time, or when the bread was eaten in the quantity of an olive,and leffethen an C22C -• ,. ^ We defire this to be obferved throughout all this di- Obfe-vMtion fj3£tc t]lat [f wee wj[[ fpcake'not in the1 vermes invented d£ fpeach. by miH, c s to receave or give the iacrameiit or eucharilt, but in fcrlpturc langu ige , as to celebrate the Lords fun- p-i- : > f rrtakc of the Lordstable, to come together to hreake bread, Acl. 2 . 46. JcJ.io.y; the weaknelfe of all arguments for kneeli ig will appear more clearly, and on the o h r fide, the pith o^ our arguments for a table ge-" , . fett j namely /iit'ng. Onthe L&i& rhs anient VoBoWg, f nth Moulin*, had doJe h tt:ri ifs lSSi?^ ^W baa brld ibdmfetti'ts to the termes exj>rejj)d in Gods

x&:rd

• tn we act ■ QfveciAtviHg.; ,..> .» •■• ? 3$ ; wor^ for they hM net, iy^&n&atfes (thugh kefides t\?ii .. meaning. |! of.in:e%th^ddortiQthiira hvfe± giv/ng'ex^pli^ ' ' other (ftfitih can't after ifcm, ■■to?,iyiv'n u other new names leffefro^fy and to ^lm^aniaf frm this frxyamnt the in* fcrmiono ^hichfru§dtofl>epthe nature ihtreofyf or the\ ' fmaU0 faiths can Satan manage with dexterity * anM bj>ih£ leaftjpar^es in afmaU riim*fy$4h ' vgreatfire^SytjtitkbLQ^ , „ ' • ihe^anmr offfiach ufmtt apt-wfr the Affiles, to wits to \ % ' . c&metqgeiktrjQhreakbnadv * 1 ,Bi t

Ihuage* \ -,_ ..:• .;■ ■>■-■-■>• " h • '"•;^". '.-;',. ,.'! ,v j 1 "--

fttvere-harfl slanguage u ufe ihefe pkrafefa ifhsy brafe . ' Ire ad together kn:eiitigy $4$ compajfed the table oftfa %ord ,.., . ., kgeelin*ithef celebrate the fitter of the Lircj kneeling, To ', •', jbttn this harjhntffe, the common phrafes art^ta receive thefk^ ] ,C (f&mentaif. cucharifi^or (acramentall elements kneeing* '.'... -

The iiJIrihuHdn of the elements hy the Communtcanfs * v

among thcMffes exthdeth kneeling in- ■■■—'. •' "' '" iheaffofreceaving. " -

TO kneel for adoration, and to ftjjs&c and;di- The'diftri- ikibute the teead^- and reach the cup from thTSmmu. hand to hand,are not compatible. KTOrwasitnicants ex- evcr heard-thatthe like .was pra&ifed in anypKrto£thefluc?"h world3 ^but where iJoc^our i^^%> hath beene, that is? m at Dundy, as.appeaiTth^*., 65. Butwhatisabfurdor '•■ grofle in that mans ,eyes> "CasV'tlfc'' Communicant be both adoring God upon his. kfte*es> and at that very irN flam: be reaching the elements to his brother likewife

V kneding

34 yf/nting

kneeling and adoring. Ve have teard out o£ Cyfoine be? . fore>that the faithfull in the ApoftoUcal Churches did, not communicate with adoratiqri,£>ut breaking of breads as if adoration .and breaking of bread could not confiit together- We fliall have occaiion ag .tine to treat mere orccttfuiioh of actions, or different ads and parts of Gotfe worfhip. . - ,

Oirift com- Chrift reaching the cup to his difciples, commanded manded thqfS to divide it among them, L^.22. 17. _This cup is tht m to d«- ^e evangelical! cup, or which is all one, the lad pafchall 1 c e ?$$Cp changed iiup.the evangelical^ &% applleth Chrif ts proteiratioTit, th'af he would drinkeno more of the fruit e of the vine, &c, to the etrp!, which he commanded them to divide among themfelfes. . Btit that proteftationfsap- plie4 to the* communion cuppe by Matthw md&tkrk, who make motion only of the cap of th&l46r*4siupper, in the verfes imm&ttatly preceeding ..If it had ftbbbeene the communion cup> h&wibld Chrift proteuythat he would<jtrmke no more of the fruite of the vine: m this life^f frewUs to.drinke incoritli&rit .after of thecommu- fik>ncup,as they oppofe thep^Bleuptfo1 the "eVahgc- lica\LCyj>ria#by this protcftation pfoveth that vine was Hierom.epi& i# ^etcuppe,£/>//?*6 3 M QacHium. Hierom faith»Chrift adHcdibkm^^both' Qmv.'vl & ' convlvitims thefill'M-fidfarfatd fhjfiafiitfeffi ,• CQPimed*wt& qm co.mediMr^ o'fcwho did irt&nd Jt'os rdfgif. The old hymne-. beata hthe fame, Se Clemens fjafcens deditfocinm^ c&%efttr>s in eddiu-y. See another weda^og0 ' fiymnctothelamepurpofecitedbVorc, fycme*tMe& b.c*. * ^r/w^difputingagainfttheEucratits, who abhorred wine^proveth jthatChrift btmfelf drank wmc,by this3that -he dranke of this cuppe. ' When* the Schoo rmcri would prove, that w-inctt' as pnc'tff the dement^at the cvaage-

1ii?^^uJp^r?^^canno^Sn4e a p^oofc In all the Evan- geli^s,* but irf|hidpro*eftattoipi / thinke; then k qo man wili$$ny thai wtfetvav in tht cuf* faitH <$\lufculits J feeing MufeuL dc m the iwdfadiM4ttb.z6<U^n. rbJfowoMMfikm^®^* mQrtofthffiffitjofifofytne^^ ' .

*ron$uiunb'B* :Mattb, 2 60 2 9 . decldret h that he (pake oft be % wintiinWhan^^atis^fibtiomm^k^kffe. Dcmna* , i eiiam manducavii^ ut eB communis fententi a? faith ' Bellas >'-J: :miHedesud^iBJj^4^apA6,' Fuitber Chrijpn his prb^ :' jceftatiQh -all&Jet jj to the Canorj or cuttome of the Jews. forbiddin#£§tatle.ofany thing after the laft eup^ which ; was called the cup of praife. ZJlIudit aft r/rdxemqua'we^-Mntxji) fas eratfoif fawlumiUuddfeljtibm qwequfifycibi tnfo* ^ftSM* z% Jierum diem capere^mh BezaT :Theobaldm'I^eufihim pi\> ^eMhii^e-. veth likewise by this cuftome p&the^ Jewe%, tliat this. re,™ar ."V proteftationroncerned the cpmtt|ihion<:Q^ T 0 imagine |«S that Ghrift protcfted twice,' and1&at'he1>adde vide the ; ' f onc5ajidnottheotherjisaii^ionivShbut any ground in the text. For nonebftheEvangeJifts make mention of two proteftations/ orfo what end two, feeing the laft pafchall cupp'eand the evangelical! was ?l]lone3 the one being changed in fthe other. "Or to wliat end mould 'he t have bidden nhem devide^tlje pifc^hairqup more then trie evangelical!. And rfthere were two proteftatiorjs for jfcwolevefaHcuppes, thelat^rihould have croffc^J the formefj, 7Va/qifez provetfrj^ythis protef tation,that £#£<? meant*ohI/df one^oq^^wb&he maketh mention of it twice3that it;\vas In trie communion cup, that the prdte- ftationcontaineththecaufe, wheretorehe willed them to drinlce of it, and divide it among them, heeaufe now at his laft farewell^he would teftifie his love to them,and I® $$m. joy ne them in mutuattlove to other. Ipfos inter femutua^'^*^'

r 2 . -■ char it ate

5*

c&Mtate t*nfa^mysdM>^ A nother tcafop^that th^eiijry^hioh Chrift com maficf ed tli^todf^ ' thankJ^wbenhetooke itin bisbaradv AUttheiv and Murk^ ■"; • -' refer the thankfgiving to the^mmdnfencLtpiI/%Fheiic'- • -fort* -maketh no mention of -this4 tMnkfgivltfgpVHen he fiiafceth mention of the cup thefeeond timt?? •■5'e^njfe he>hadmade mention of it before; But u fsriraft article rcfetringto that cup, of whkh he had made mention Be- fore tS tf6ftyiov5as l&thyjhito fiath obfer^edv I#££ then by ^ay pf^anti'&patio'iij befere^he-come to the order of the inftitution, bringerhifrChrift protefting in the 17. veriest hat the protection of not drinking more^ma^foe joyrie'd With the protection ofnot eating more, ^excee- ding in te former verier Therefore w*heti hecdmmeth -%- '■'■' '■ to the order of the inititution, ticrfi 20, hebmidfeth the '-./.» proteftation and thank%iving> which5 a i:e r&orded -1$ other Evangelif is. becaufe he K&tie meritiorfbf therrf be- {oxejverf* 1 7 . ami 8 . This anticipation or inveffToti of order in the Evangdift Lnke^was obferved by Aitgitfl^^ and Euthj/mit^uBarradius the Jefuit, 'janftviHs, and Smr&inZ.Swarez. zStiLcufihitts obfervcth other ir.vciiions in the part.tom. jo fame chapter* Vorjudt* wait out imtnediarly afterlld po9°?» g0t t|lc fop^and confequenriy before the evangelic^ if- (upper. And yet I^maketh mention 01 his going out after he hath Ki d^Wnethee^ingdicallluppev.fe^ on- jeclureth, that through th^negh^encej and carckfnene of writers ofmanufenpts^the yerfes have bCerie tranfpo- fed,ahd not by the Evangelift hhnfelfe, and that the 19° and so.'verfes mould be fubjOyned to the i 6,and that the i7.and iS.verfesfliouldbefubjoynedtothe 19. and 20. *Mctf&iw foith^lfte-liktly, yea, aJmoflneceflaryto . , thinks

fcfcmfcey thatthe ij?dndh$itiefo$ were tafeSoSt of the ? \ iflititutiorroftiie^ ftj ppcr which folio weth, arid placed :; here by the negligeiice of Scribes'. VeitpmitigifHr tft. & - ■ ; - frofi '■ ti&ee£$riiifyi bos ' verficulfc ex facm cien&jn&JtHlipflfc k%c$ffe,h~feribis tmjetf os • J mights if it Were needfiiU^eitei

"Mm "teftimoniesj thatthe proteftation concerned the communion c upland confidently that Chrift badrhefrr divide- itj but the reafons* I have bf ought are oftliem- v

^elfesfnnicient-tOevincxiri-Md I;dothh6tgan6yit» *-•**»

Butftty- faith liejChrift^tneaniiig was -nbr? that they fhoufd reach thecup to otter; but that ohfe fho&ld not

- drinke; all ourJ. rThfs filly fliift he hath bo rroWedJrpm

. Jiellartnine de mchariJlra)i%^<>'€AJW^ . BrcMnsde commit- nfrAeJkbumquejjtecie.t. r^ohath the fame. .Wiirhe have fcbc firft fet dbwne the cup that the next may: takeit. But this is riefcuious orfuperftitious., u6taccifen3 r^tj&w?- *fe Nor yet gave heetoeveifyonethecupp^^ut of his ,. , ^nd^ ;whicbhadi^ne;mnSci^ it no M

|u rthet hadbeene intende^bu^orily to trie tii% the fjrft

mtern nsnfitHKMcd^ "fit iiJvdifc'umherii'ifftSy fcddedit ^rhom irrteffKumutuk'!s-jfrcrJcyrwter;n

itfclfe, whitli!\vas cii^ Bclkim.de

reached fronrh?iridfohand; Chofttiien divided it nqt^ SSS. bat bad>»h:m devide it among them.lelfe.s;tii &em<fnner Pifcarorm w « at thcpafchallj and isufiiallat rommonfe'afts. To ^^^^J di'inkeof onecupyreprefenfeth^ \m, '

mon bcriefite,. bur not that cbmmuni&ation of mutual! love and amity, : whieh ft % t prefented by reaching the ,-- • ' tame

. ■ ,- Tame cup to other. ThegueftsAtcivilbanqitetsofoU^fj^ turrTSnvi* ^ "ttf&itig others courteovjl^ reatht4 4 ciippe fifwiucte vialium lib.jj atlMs, which c ipfe theycaiiceFpffftk&jta, m^tonymichlly> e?p. 10, ^ bzcauft it was afyv. hie »flo,vc p$fi/chd/hip? : s>^/V^ #rfwr ' any man may juflyt, impofe upon the cup ofthehdsfipperof the Lord^diSfu kfjfa Iniueriim, avticititferg7puma; nttetfcmutuoaccip! n es, v':m cdUcemfihiinviamponU gtbantyfucm phifotefian appelthb'antymetonyty.ce nimirum^ ■ quia Cymholumtrat dmoxii drafyiicitia, quo not^ne ver;jp* me qua illudjqefofattt Dbtnini ccenapoculum infignicrit. One of our Do^otirsfaith, that they had in tjie primi- tive Church other tokens '6f love and friendfliip,' a* love- fearc$,ahd the kiffe ofpeace, but one token fhould not juftle out another/ Beude that, both are wome out of ufe, and the kiffe is turned into the fcifle of the pax. So mlich the rather "fripuld that ilgne and token which was recommended by Chrift himiHCbc preferved. •* They diftri- If there weretlo more, but reaching of the cup from onpffc"0* onc t0 a'notncr» ai^ dividing of it, it were fuffkient to' bunheCC ^xctude'kncciing, foowbeit the'cbmirmnf cants did not bread. JjreaYe and difFnbute the bread to other, 'for what rea- . , fbn were there to kneel at vthe receiving of the;bread, *and not at the receiving of thecup. Wereit^iidtilfbab* furd to Tee, ttyz Communicants reaching1 tjiecuppe to other, and the miniffer walking along to glye to every one the Bread, Is thtf&read holier then the wine ^Ana- logy requireth, that rhe bread mould be ditfriblitjedhy the Communicants, as well as the wine. Wheh^helE- vangelilts. lay, (Chrilt gave the bread, they meant not to every one fev rally, more then when he gave the cup9 or the difciples the bread to five thoufand, Matth. 14. 15?. fax Mart 6. 4. they fet the bread before five thoufand,

' Til ate

#/$gave the bddy ofChrift, that is commanded : it to

be-give% Mark 15 .45V JWf&27* 17. Chrift faid in the

plural Wteiber^ Takffe? wye, this is my body, as well as ,

li€ fM,Dririkeje\de^rdeyea It it probable (faith ^af^%^^. %

thdtt hi Lotdb fjketh bmad in two parts > KMnd gape one df^^

thetn\ to him that fife ii&etreft tin the right handy the other^ U

him that fate otifhe left, and that they reached in order to

thje neareft. Taj/amis upon Mktth.2 6. faith the like* and

Hofpinian^ and Bpm a popifh writer, Sit autem & Chrijtt ■

dijeiptths in ultima ioena fectf:hbnesl improbabile^Ut qki* -

bus Chr.lftu4dixefit>accipte:cjr dividite inter vssilMcn 2,

quod ctjide eAli&dteluihJit, nihil tdmen vetat UipmeJinJs

liter inteUijp. Beza faith5That the m ; nne'r of their fitting H<o£jiifl.&.

coul^ftot permit Chrift to give every ong^/erally the cram^lib.2.

{>read5butas he-gave the cup^totfhe nearc% ahdsrhe^kt ^^J* ^

reached to' the neareft/fc nlif prob&ble that thofe5 y?ho 1 Gor,io.i6,

fjtemoft .remote, receaved the Bfeadfroixi'ihe neareft; £e*3 €?$.*•

AfxtulBsin ; ttntirneth, That Chrift might with as good ' fcn &

r :aFon have &idj£ ify dlfofi hlfiaAdr^k^ye ail of this /his Lords %*

prfinsi ki udlfy otdsl vefhhebrjad ifi' 0 tviffom oft hi dfapL's hands r ej}$Kerallycb'nfiM<king that ihe pdfthsj ly- inghrfftakngu§&hedsaUbeti(kc, tookeupmohroome then they dantfwifdJyerr'Jne Canon of theMaflfehath, n)r;ith y e M!i afilti^MlM'icate ex 0 W%$e$i which Bellar* Bellarm^e *?//*> areigcth, the^haVc receaved by tradition ^jff|^l? ^ the Apoftles. But to us there is the like force in the words, Eatye, and Bdtytdllofthtf' for fpeakln^inrhe pfell number hefpak^to all. , ,. *

The ApoftolicairChurchesV'and fuch as iri the ages The Apo- fpliowirig celebr^ted,a!J'rJeara^ tney could, to thc>^i-ftIes ^f1"- tew, continue! this diftrlbution. i\ acknowledged, SiftriuSon, •

tfjg&M^i^.t, iQ4.Khatjhe .CoHitnunkants af the firft fuppe* did cdmri^mcatTe tte* bread ati3 cup :one; with ; . another ^alfc in the Apo/fl^s times, fagi 95^ Of the - ' Monks -of Saint-5^(*^- orders yec may fee before, and. ; • that was a fbbtftcp of the^rderobferved univerfilly * tleforc upon the annrverfarieday, called the day of the Haynerius in Lords fapper. Frier Raymrim faith, The i4&$?fls$ forfo • iiimrna. fe calleth the Waldcrfesy celebrate thefacrament of the cue bar ft in the r com entities (Co it ple^Jedt he Frier to call the affembly of the perfecuted )> icJjcarfwgthe words of the Gofyelat their table, and participating muttt.iU) aswat done at Chrifts f upper '; In conventicuitiftiutdebrdnt^ verba ilia evangel^ reclames inmenfafua, fibique mitt ub parti- xipanies^ Jicutin Chritti carm. iuUmger faith, That the - fupper of the Lord is then rightly cclebratedywheathe.- communicants ditlribut the bread and the cup among , Bullmg.<ie- : t hemlelfes » I dcirco legitime coenam Domini celefoantcf, rad.6.Ferm. mittuo inter fe pane m Domini de manibut miniftromm $fa|. i 64. chri^i accept MLfran ^unt^dijlribu nt,ejr manducan^pocu- ■Juminfuper Domini de manibm tniniflrorHmChrW accept fol.26^ tzfnfyierfi difiributumomnespotan^ And og:dn>Primoge- . n '^fmplic'/ati^mfiitutie'ni magh convent, &Jedere&Ja- cr amenta in manm propriai.accipere de fuanibus pr*Jideuti- um>deinde'Vtrofi mgere3pcnipere&aliti impe Dominm ad mtnjamfiim dfipulu accubuit) it 1 dWit por- r}' 36p*- 'rcttiifymboliii'iccrpite,dividite inter yvs And againe3c>4V • fonftat veterts n<m exbibu'jfi cacnaritihus. buccellaty fed nw* tuumf(g)Jfepanem:itumllknnvn (fiith \\z}th.it~thcancu ■ en's gave not' to th'eCommunican'S at the 'fuppzr merfeli > but Horn, 1 1 S. tbsy.br ah? bretd one with another, (f miter in bis .homilies upon A/4^fetti'ngdowncths.beft forme of celebration, j requireth that theybreake the bread to other^nddiftri-

Bute

bute the ct% 'deinde cum (olenni . gratiafiftfc a&hni -pit* mm inter fiinuiMlfedngdnt, ejr fyoculum Dorfe'M -difini* buantMtH^&tWmilltm convdnerttnti And when hee hath ended, hee !aith? Efl huntUifirnfliciJJimusio' Shri- ft i anfhMPdtb niftttor.qitd fold nobis in omnibus fujjicere d&et. This is the moli 'pimple forthe^ andts grounded upon <f$iHsUUihoriiieywhich alone fhokld bet fujfiaent to us f # dhhiyigs, TinaaU in his tra&at upon the Lords fuppcr &*& 477. required*,^ that every man bi cake 5 and reach foorthto his neighbour. -In the later confeflion of HeL 'vctii) which was approved by many reformed Chur- , ches3 andby OUV own, afflp 1 5 66. The bread is dffhedby ihedMhifler^ dedthemrdkoftlk- L0rdurehenrdyRei\ea%>e it, thirls my hodiei ■di*videkdfnongB.fofr3 VHvkj'ec >!t'8f 1$s$ ThkismyMdvd.

The Lords fopper was denominate breaking ,of bread from tbatrke^ or ccremomc M breaking:©* the bread by t&efattMl?Itis faid,^^. i.42. thatth- Ghrirlanscon- tinued in Breaking of bread. TMsplace is interpreted of the (kcrarrientan Breakings not only.1 by an ienc^ bat aft .. mdtj^rn writer^ both popiiliaod Pr otef knt, -as jlfo. JL?* z i . And the Syrian interpreter tranflafetbiiiucriitiiiliin ; Vothme places^ But the breaking c>f the bread in botli,. . . 0 the places is attributed not -to the Miniftcrs brBaftors only, but to tfte people alfo, and is made conamoatQ tn& whole meeting, IntheonepIadeius;£ai^ cd in breakiog of bread ; and in the other piaceyetirlofe clearly^ the Difciples cotoveened to break breads .which* is clearer then rf Luke hrnMiid, they cenveened to the R if i ^ ■ breaking of b#ad. .^/^r^iaieh^hat^defoiv^th S^S,^ what the people did,' not whatthe Apoftles did. : ^icecap.^ might havefiid3 Bojfif hi Apdtles, kiddie peoples

G Efiitu

%% ' &f filing

fiJ?^19f^6pi(li"pr6'fcflor in Tmvay ac! nowlcdgerK the fame, arid fay cth, Fie!?At aut:m tmjixs panisfraclio tempore- primitive &ccleji>eiprimttm cjjiidem a yr/fhyvens & dijtco- nisydeindz verb magi f que particuUmm a finpdisfdelibus- p. quibks euchar/tia cLibaturiri m*nus0 ttt edmipfi.porro inter \ fe vel ddmiinterfuos dish ihiie rent . In the primitive, church \. ( faith hec ) they had the b're Akin? of hread;mhtchyvai firft , done by the presbyters and deacons > andafttrihem infmal-. ler pieces by the faith full to whom it ivat. giv-ew^ thafibef mi^h'tdiflrlbittz the fame am'on^themfelfes'^ or at horns a~ m&n£ their mne. YoxLuke meaneth fomucb^ wbenheoi artribtiteth this breaking to die faithfull in,gpcralL, AH. 2. For thdr diftribtiting'-irttheconventionhealic.aclgeth" A&'i o . For d i fhibuting at home3 hee alleadgeth \ Citji 2 . 46. whereas the meaning is, that the faithfull convex- - ncd fomethrie in one houfe, fbmctimein anOrher0foTvfer^ of peifecurion, or not having yctappoint^dyand eerpainr places for meeting* TheApoftle 1 Coh 10 , rd.'faycth^ Thehendwhich wee breah,is it'notthe contmu'n^n ofthdbo'-; dy Sfchrifhhn is. thebi ead which vvc bi^rky^kjbute^ and eat. For the breaking alone by the Mim-freris not the communion of ■theb6dicofChrift/i,*/;//jNf//?/^^«*- tnus ( 1 Cor, 10.) idem eft^ atqueintty nos dt vidimus ; The bread which wee break; that is [the bread which we?, dx videamongftw,{m\\R0b*nus 5)epbanns; Whereas the glcfla inJVbt Apoftle faith, the cnppeivh ith rivv blffiy tl?e\,wor^is may- 16. bee fpoken generally in the pei ires of a Uche -faithful] ,

who are prcfent. J$ui quidem otf/nes calici b nedicun%co\ modo & fenfuiquo omnes ibidem prefentes di cunt nr una „. . cum facerdote offerre videlicet am?/ii c on fen fit & devotio- w-.io.i6 one^ faith Ejlius. The Minifter bleffcth in name of the. reft as their mouth; fo theblefllng may bee attributed to

the

:?' intheatt cfreceavfag. q$

the people iikewife . The A poftle rehearfing the Wrcls of the inftitution, faith nor. Take thon^ eatthou> but in'the plurall number ,T^c ) \ee, eatjej. n^urtfndiis faith ,that the 'jfranind. Ra- -Apoftlc s celebrated as^Chiift did>\ea??dem frv:nt, s ma.- ^o:ial.!.<,c.r, ■iferiatoinYebtts^ '& form^m in verbis.* ^tappearctb not "then, tlrat the Apofties gave to everie^oadfeyejally, fay- . jng Co eaehbrie, Tdhg t mm* eat thy j but tktfipeaking i n theMtfrall ftlimber to all at; once , the Communicants . ; I Sraoc and diftributed among thJmrclfe|. Mow that rite ,sft6rn which the ApoftoIicallH2!hurcjh elenonaipate the : ' "whole a&ibn isfaeramentall and necefTane, fokh: Farms

'When rheholy flipper is "called breaking of bre'ad5;it is "'hot to beiiftag^dythat there was only communicating in "bread, but the wholeis denominated from aitnrt ac- cording t03 cuftome of fpec'eh ufu&H among the 'Jevves, 'who ufed'the phrafe of bieaking of bread to exprelie '* theirfull meals ,or common -civiUfcafts, as ferem. 1 6. 7. ■Pis the^redans on the cohtrarie, tc^cjke th e denom i na- " tldnfom^timefrom the drinking, and called their feaft fymf a/tufa a dr inking together. Yea, one dfihemmcs., \ which of old' was given tb this holy &$; , was Jynaxis. Kow ftCHi&t&itiyRiJJ/chiutJLS f*$ ' *k&Ji&mto&&t$ drinke fefaubj^er- mth other. •.-/■ ,' cit.pag.5r3 ;.■

The breaking of the bread feived for two nfes : tirft, #^aki»s°f fortefrefentatioh of ChriftsfuiFeringsJf fheir.povviing p^l^tLT" 'ofthe Yvmeout ofthe cuppe into the mouth be a mf -il- eal! repreientation ofthe effofion of Ills bloud, their breaking may have the like ufe. Wee can mil aUm /fa myftlcaUjhedd'ngof(%riJlsblou4in ihejkpper, fii.hMa- AgdnfUh? iter Cartrvrighty for when the mrieu^red oht of tin cupf e JJjhcn ! %'j '■ into the mouth t Merely mjftfc*Uy:bndficr4n%ntallj, is jb cd

Q z ' the

the bfoxdjof?<;h.ift out o/fys bkjjt d ( ofy into:the earth, tifa t is.tbeJhetfef/ng.ofitjsfgtf/jied.S.) laicri Proffer in his book

pf fenteii&?Si $^

Ratifranc, tefaagtiiw de latere ejfupodefigfiatnr. I anfrancw\ and ^/-'

c'rimcncjib. ca Ijx in ora fidelium vfwditur 3 tunc figyificai i JamfoiHm,

%&t\' '■!< ilfaciqucdin cmce immtfatumeft, Cu&h Xtifinier vs. The

Chamier.de r^ ' 4 , • " . . • «'• a. ,,

c«char.!.7; Communicants taking, eating, drinking, are myfticall:,

c13.num.14. why may not alfo h:s -breaking of the bread; BuUinger,

Bulhnger fajtn? jc p0S jpjf qujdempanm- Domini propiisfraMgtoM

fcrfh. 7* * Minibus. Nos enim ip/ii in cu. 'pa fttmus q nod ilk attrjtus.

That is, Wee breaketle bre.%4 of tfre Lord with odr orns

hands ; for iy£ owjelfi'sarejobc blamed, that he was b/ui-

fed. OwfinneswoundgUfam^ wexrucified him.. We reach

not Ofily the brfadatqd atpp e to other ^ but .MVtaqe curfilfes.

Forwc bdeeveM.pt only tfai hefuffbedfor^thers, butinfpe.

Gualt. Ho- ci all for, our ftlfes, Quaker ri his Homilies up an ^\Uuh,

Matth?4"" VtreroQ>riJlmp^ir^c'iCC^ty erftegft,. pofl:qnamgr^

tiaiegijfetj itaenndem d/fcifolos qu%jnc accipere &'/ra#-

gcrc volui\.ut itajinguli admofierenttn June adfejrivatim

fertinereje item nee is il/ius authoress fey ad h.tc debit ores

omnibus uieos in Chi&i^ atquefalutis qu.e in eo habetur,fo

cietatemadducant^ That is, As thrift had taken the bread*

and after thank [giving bracket fi he would hai e his difi;

pies tv doe the hie, that thereby every one might, be admoxi .

fhed, that he behngeth to everyone of them particularly

that they were the aut hours of his death , that y iheyt are deb

tours to a/lj to bring them to the fellow]}) ip of Cl rift and the

falvatim which is to be found in him. And in his 1 1 8. ho ,

mil. upon dWarfa he faith, Fraclio parts Chriftipapvnem

& mortem re prefent at y &dumftngulifanemipfifrangumy

fc ex eorum mmtro ejfe faUflMflu} Ckifto mrtis author es

animiimadfvntienpamext "J

The other ufeis for difir^ution?nn4 rc^cjiipg to, obiter. Breaking to tcftifie iiiutuall love and amitiey which dune is fe£prel- of bread fit fed in a more li vely'jrianneiy then ifohey ihould" ^jmie ^"rit>utlf only oil oiie cuppe together, Therefore ~L Ins reajSn page 60, that it appertainetlr only to the niinifter, b§- caufe it is rnyfticall? is naught, forit fciveth both for re* pmfentation #nd diftrrburioh. Fratfiononfiliim addiHth b;:endumtfed:enMW adj^gmfic^ndu^drdihatur, BtUamiipP de wfjfp) lib -2 . C0g, 1 q. For the reptefentation yc hafe fceard already fundrie Divines. If tvyo fhould drinKe out of one cupyind yet not reach it to other, it tttight well be thought, therq^ere ndgteat kinefneife .^tydxt them, Communioninone common i benefit 4 i$ ori^thing, an3 the communication of miptall duties and toJRens of love ancl friendfnip another. It is one thing to the gue#$ to participate of thefarne dainties, which are^ to De-united to their, bodies, another to interchange arid communis cate w^b other tokens df love. Jqftlymay thecommu- nion.qup forthis caufe'he called *P^ilctefia> faitl} St}tckiw. To divide the breed a'jfoj and to eat together in token of $a*a»'as in lpv^and bqne,ol.:nce,was a c$#ojrie obfcrvedihall tlie qy^ftX'9' oticmall countries , and is yet obferved in many countries of the weft, fay h;rar2.nd Af$ts Montana y as Serrathti. the Jefuit relate t It. Faut;ad amidUamconciUandam^ fe~ B ullinger , farfifljam^ & cenffmandam, quodde wo fane 'fafiidfa- ^af* *' . nfus> qnedpanem offer w?usfiatri bus ^ qucdqus de wan^i pa- ir nm fpculnm aaipientes bibimus, Non enhn a li&ri ®h can- fam videniurveteres curiam AffdlaJJefjnaxini faith Bullin- ger. That is^ It ferveth forth procmirig, repaying, and ■ kfefwgofftjendjhip, that we participate of one breaditht

q$ . Of kneeling

we offer head tomfhrethre/i, and thtf w: drin\e taking the

*eup out oft he hands of our brethren. It feemethfor no other

caufe the ancients called- the Lords fupper Synaxis. And in

the 9. iermon of the fame decade, Quondam arcltfima

fei- fi faff tone ptnis % n'tcrabantur . of old^ Le\gu:s or

Hom.iiF. covenants were confirmed by breaking oj l bread. Gu.dter

in-Marc faitb3 V 'anew & pcculum pii inter fe dijlrihuun'^quod illis

1 i char it at is officium commendat, & de conjunclione mutua

: ees admanet, ut fe unuzniu Chrifto corpus ejfe intel/igant,

&fibiinvicem officii s tnutuis infervi ant > quemadmodum

in corporibus. nojlris mejnbra facere videmus. The godly di*

ffiribut fjte bread and nine ' among themfdfes , which recoto-

,rnendeth to themthe duty of ch'ariti :y and putteth them in

mindeofmutuaUconjunclfon?that th:y may underfland ihat

they are one body in Chrifiy andfervecne another wiih mu-

tuafl duties yai we fee them:mberstc do in our owne bodies.

'Expof: fidei Zwingtiusiri his exposition of the^Chriftian faith, fetteth

Regfchri- '3o^Qelt notablc.proofe of this.' How that fbme fitting

flianin 80. together ca'fually, and participating after this manner,

ibl. 40. were reconciledj who before had beene at variance^ and

that this fell forth often, n^epreherfum eHftpenumero,

quodquidami qui ufn:H confederal, qui f amen fimult ate s

■ ^ odiaprius inter fe exercu 'Jftnt, ex hac parti cipati one jive

JfayitSi five potusy animi impo'.eatiam depofuerunt. The

■ ■ ■ ancients had thciifTc, which was a familiar kindeoffa-

jlutation among the OricntalsP as theltriking of hands

with us, they joynedtands alio, and embraced Another

at the communion. Seeing To many fignes, and prbtefta-

4.. tions of Iov£ were thought requhlt at thisBariketof

'Iove,ought weriot to be the more carcfull to retaine that

^gne, which was praclifed in the patterne.

I end this fcclion with a paflage out oiLauatevus,

defcriving'

►'■.- rt0T0eacpcfreceavtMgo 47

depriving the forme of celebration ufed in the ChUrcfe5 of Zurichjto wit,\vith fitting^ and the communicants di- firihuting: pcfihac per tot am ecxlefiam mirtiflri, that isvDe ri£^| thofc th it fervc, azymum patent in c.itinis circumferunt •, ^tcclefi*' Ti- accipit-qkifqm pdniculamde exhtbitopaney $J0ka re^m &a'®&.&*3~ quam partem dat proximo ajjidenti: Deindefcqwuntur alii rfrittijtri, airnpp cutisiSr canth.ms^ acprtbet alius alii pock- lufh Domitiicumy atqueft omnh de movant participant.

If none milftgive the iaeramentall bread, but the mi-, ^sfot pi$0 nifter, becaufe he a&s the perfon of Chrifb, who gave ry thatthe his owne body3^ytlieiame veafon, they may notj£ ach JS^^1" the'eup to other, as,theAf>ofrles did at the nYfVfupper, dements, % where they -re prefentedthe faithrull3 and communicate not as paftours., but as difciples^asgueffs, as faithfully a$ all our divines do hold/ and among the xzhzSMufculus himfelfe cited by L:pax. 5 9 . All that was done in pri- fon, Jofiph wasthedper ofit, becaufehe wasdire&oiif, and commander Aof every thing that was to be done9 ($m.%%:, 22. I.confefTeth the cup may be reached fronr one-co nimun ica nt to a not h ei\ For p litli h e) he in whofe proceedings name the cpfym-andkment is uttered 0 is properly the give r and' ^^^ p* " propiner^ becaufi by his.authoriiie it is given^ and by the do. 6i0 ' xcarhint of his. word it is received. When the King drinketh to anyofhisfirvantSy and finds it by -the hartals of bis Jer~ njant^ the few ant is not properly the giver andpropiner^ but th: delivsrer of the gift and propi net P^e grantcth lijcc- . wife^that the Communicants may deliver. the cuppe to : other,thc miiiifterftilla&ingChnta ,

j.^dace:/>#j.<5i .62. Somay \vcfay3that Chriilatthe firft flipper, or the nHinifterreprefentingChriftsperfonj is properly the giver of the bread, because by hiscom- mandement or direction it is given. When I brake the

five

■ £^c ldavu arncflg fiVt- thoufand, tk t, is, brake 'and gave

' to the difciplcs to fet before them to be funk x bi oken.

"'Thedifdplesm'fettingthe bread before five thoufand^

WayKSi^ i .'ga^e the bread to five f h< ufand? Mpth. 1 4.

19. Chrift <*averhe cup to hi? Apexes,' fay the Evangc-

lifts^' -fcecaule at his direction they peached due to an-

Swarcz in 5. other. Srrdf-ez faith, // h one thingtod'tftributelfoadijptn-

parr.tom.3. tfer^c)- kioJyoiV<r^xnoit>eriotMcb} Carrie, orxppUe this fit*

P- •8^1-- jc icramerit to the month of the receiver. AIM eft diftctipi-

tiveSeu ex potetfdtc 'dtjlribueVt hocfdcramentum^afiud vcr%

illuatang&e, defefre, nut ados fufikntis ■ app/ictr^, Let

them make of the word difpenfe what they tvill, we lay

thcComrnurucantitiay caifie the bread, arid apply it

; to the fianii of atibthei7Cdrnmunicantc Againe, if ndne

but the minrftcr might doe itj, becaufe hee reprefents

Chriils nerfon.then misftt not the deacon in the ancient

Church do i-i^ecaufe hcreprcfen'ed not Chrifls perfoiii

Vazqae/ m y$ his giviiig was called difpenfmg. r^f^confeireth,

part.?, ton.. That it is hot forbidden by divine law, that the facra,-1

riirn^sf iftcritWniinUh-cd, or carried by a by man, but by hu-

$£t mahelawes. Non quia jure dlvho vetitumjitfJocfM?d-

*rncritumfcrfoiciim minifir*ti Jut deferri. Bu£ hlimanc

lawes forbad laymen to t,6ueh it with their fuitfdso I

vvould aske, when the r^iniftcr cdmmeth from his owne

place, and gocth along to deliver the elements^ how

dothheac^theperfbnof Ch'fift the iMfter of thefeajjfc.

There cahfce no other reafoactf this guile, but to noli-

rifhafuperftiticHiscoHcca^ that it is holier tofeceave

; but ofthe h nd of the minified who perhaps is a Judo*'*

then ofit of the hand of a faithfull brother, jas if hfs hands

profaned or polluted it. ,.A re not the peoples hands as

. fioly as the minift crs ? faith P>fag. 3 i 3« Nay fuperftitiin

encrcafingj

mine act vj rcccazrmg* *fy

encreafirig^at laft they might not take the facrament in their owne hand to put it in their mouth^but it behoved the prieft to put it in their mouth . S uch fuperftitious conceats coisdemneCh rift and his Apoftles^ and die fatthfull in their time who diitributcd to other, and de- prive us of the profitable ufes of fra&ion, or breaking of bread, whereof we have already treated. The rcpre- fentation and forme of a feaft or banquet is not. obfer- - Ved. Ic is rather Sportula> which is oppofite to coena7 then ccena 0that is , rather like a dole of meat, thenafup- per. For SpcrtuLi wjs a dole of meat diftributed by the princes to the people, which was called Sportuta, from the panier5or basket,iri which it was brought.

This giving of the elements to every one. feverally, Theiucon- whither the communic ants S fy ftand, or kneel, bringeth following in alfo confufion of aft .on >,and private communions in upon the ml- thepablike a trembly • For while the minilters are giving fl^w " the elements to every one, the people is in the meane time exercifed in heating the word read, or pfalmes lung, and heare not what they fay to the communi- cants, nor do the communicants underftand, what is i ead or fung in publike. Yea, fometimes two minilters Will be {peaking at once to fundrie communicants . So the communicants comnaunicate a part, and might as well go afide, or to an He of the Churchy to communis cate, yea, and farre better. Fortheminiftercanfcarce know his owne voice, when he fpjsakcth to the comma- cantjbeing troubled with the exercife of the whole con- gregation, as one of the miniftef s of Edinburgh confefc led publikely in pu-pi t. The exercife is dead, and cole* when the minifter giveth to every onefeverally. There- fore they are forced to reading and finging in the mean

H time*

5° Of Homing

timQ0 to drive away tedioufhciTc> and- fa bring in corf ii- {ion of actions' But if they would fpcakc in the plurcll number to the communicants?as Chriit did, faying, 7 4k? ye, eatj>e> and iK>r to every one, Take thou^eai ?/fc«,the adion mould bee more comfortable. For the phrafe of ipeach in the plurall number, itfitufk (faith Fenner in the doctrine of the facraments ) to note cut the fellowfhip and to mm union of t he Church hi this ivtirfy, thepevfon ofCbrift by i he mimfter bidding all his guefls with one love^ at from- him, to be wrrie, and cat with faith omjpirituail meat tq* gethcr. It fctteth an edge upon us, when with one heart, as it wcre,and' together we apply every one of us to our ielfes, that which is uttered by the minifter. But when the adion is prolonged with [peeking to every oneathe rnindes of men languifh and wander,

cSi^akc ^Ur ^°^our ft^h? tncy ulur i;UC words In the pla- in the plurall rail number at the corucc rating of the elements, hemea • number at nech-at the ivhearfall of the words oi the inftitution, at, &e deliver*. or before the thankfgiving, but Chrift uttered them at the deliverie of the elements, which they do not. N exc C fiith he ) they apply the generall command to every one in particular, as i£ the Apoftles,or other communi- cants, to whom the words were uttered in the plurall number, did not apply to themfelfes particularly, when every one did take, eat, anddrinke. And the Dodour him felfe confefleth, that every worthy rcceaver ought to apply the words to fiimfelfe in particular. If Chrift fpakein the plurall dumber, when the communicants were fo few, what would he.have done,if there had been' a great multitude prefent> Another profound Dodour imagincth,-. that Chrift fpakefirftto all generally in the plurall number, and after in the lingular delivering to

cverir

eVery one pai ticularly. Bu: this im agination is Without any ground of appearance in the text. And Srv'drcz i e- jecteththis fancie, btcaufeit fchange h the order of the textfetdowne wimfo full confentbf the ApoitlClW and the Evangel ids, no rcafon forcing them fo to doe. Z &i nulla ratio chart, notioforfei ordinem textusmntarej, Suarezin- frefertimcum dbEvangdifiii^r Taido idat& confenfione K^fS^ abferviitMJft.

This i\te of fraction or breaking of bread, after Parseusde thankfgiving,eitn:r for reprefentation or diitributi.on,is i\nJbo}^ notinjoyned by theEngliflifeivicebook^P^r^repor- ' tcth. That the Lutheran Churches have it not,but have the bread cut in fmall pieces, befbrelt be brought to the hand of the minifttr^ vvhfch is not the facramditall breaking. , *

The Dociour faith^ That in the ancient Church the riiftabutiSti facrament was delivered Wf the parlour, or the deacon contimtefriri who helped him, and fupplted his place, but not by any *f?s foIlovr- of the people. If fo were,wee ought.to take h ?ed, /aith Cyprian, not what any before us hatli done. But what Chrifl before all hath done^we muft not follow the cu- , . ftome of rrieri,but the truth of God. 't C*/v//*jfaith,That Calvin, infti, the ancients went rhrerB a judaicail manner of iacrifi- Kj-fe'Jf' cing, then the -. ordin .tri:eof Chriil and courle of the r.n[ Gofpelcpuld fofTer. They c^r^ed the L read of the fa- crament nonic to their bodies in TertuttUhs time, that is| about 200 yeares after Chrift. The cultome of giving the comrriunion to infants, continued for 600 yeares. Yet wee have already, produced fome inftances in the contrary, as of the Waldehfcs, and fome footfteps of the ancient Church, howbeit declining, yet remaining among the Monks of Saint Bennets order, when they cc7

H 2 lebiited

$2 Of kneeling

leb rated according to the patcrnc. 1 he deacon, as I have faid, reprefentednot Chrifts perf«>n,ahd therefore mould not have miniftred or delivered the element's, if that were true, that none fhould deliver them immedi- atliebutthe parlour, becaufe he reprefenteth Chrifts perfon. It is like at the firft, that deacons misfiring, at tables in timeof lov; -feafts/crved iikcwik at the com- munion., which vvasconjoyhcci with them, and carried only theplatters and cupp; s5 but of which the-commu- nicants them f elf es tookc the elements, anddiftributcd. See Sa&ne- Otim expaun* (uh quifque ma. ibm foam fumpfit farticn~ ron '\\^\Aox'.lam0utmorufuit^ adfextamufquefjnodum) nemplQafar liituticn m~ angiiftanamx £\i:h.Salmeron. Thereafter they gave the p.31.. elements themfelfes, both the bread and the winc,and

did not help the minifter going along. In proccflj of. time indeed the minifter we§t along with thebread,and the deacon delivered the cuppe. And words were put in their mouth to beuttered at the dcliverie, as Sanguis Qhrifti; calix vita. At la ft they were made hal fe priefts . Clemens isftexaxdr/nm faith^ fh;*t the communicants Stjomat.I.i..too|CQ tne eucharift themfelfes -y Qim cuckv iJUm:) q;-*- dum^ ut mos eft^ diviferinh perrndtitur unicniqqe-e j>cpjdo partem fnmere. In Tertullians time it Iccniciti, that in A- frickthey tookethe elements out of the hands of their rulers or prefidents,that is,the bifliop^eldei; ,01 deacon, De corona when he faith, EudxarifiidTft non alwumquam de\p rjfi- m ins c.3. Wjnikim m.inu fupimm. For ^o not on\y Jim /^y.Hit alfo Pjmela/s in his annotations expoae that place. All theie formes were aberrations from die right forme, and ope- ned a ddre to let in many corruptions . Tor if the diftri- Ixtticwiofi he communicants hadbecne at all times com tinned^ as it was at fome times inthcyeare. Kneeling

in the *& of receiving, ff

had not zntrei, the words uttered by Chrift at the de- liverie of the elements had not beeric changed, confu- fionoi actions,' and a pri vat forme of communicating had not taken place, the forme of a feaft * which is now changed into the manner of diilributing a dole, had beene preferved. Therefore fuppofe the diitributing of the communicants were npt recommended to us3 nor had no o* her profitable ufe, make it onlyiawfuU, this is a mc ft profitable ufe, that it is a barre to hold out fo many corruptions. The firitailau It therefore was m ad e uponJr^at a mce.ing in Saint Andrewis^ in the year . t . ^recced \ngfTert!> aflc mbly. But thatmeeting, \ neither was nor is acknowledged to be a freegenerall aflera- bly. For as long.a s wee rctaine thediitribution by the communicants, they- peixeave there was no place for kneeling. Therefore as wee would ftand forthepre- Fervation of that holy acHon5 from being prophaned with confufion of aclions> and polluted with privat communion, fupcrilitious'receavingout of the mini- fters.hand?ahjd the idolatrous gefture of kneeling, let us

nip this day take away the chiefe parts of the Lords injB- tution* to wit, the breaks ng of the bread > anddiflribuHon^ an I involve this mojl wholefome m\fter. e with pn e) sUtiotts^ and contention* opinions. They may perhaps have the popes f Upper > or fome other mem^ whom they propene to themfelfis to beimittited*, but they cannot have Chnfts flipper, till lea- ving the inventions vfmenx Why follow t/efrfl inilitntion^ faith (ju&lter* 'Jjihtid ergo de illis hodil d'.cimw., qui j. im<&h pM4S inftitutionti dominie* partes, fr.aclionem pa^vvimi- ram, & diftributionem tollunt^fimulque myftcriumh >rft- ltjkrrimmnjuperj}itiojis)& contentions opimonibw i'rrool-

54 ■ vf *»*ttMg ■

vu fit. Hakfti illifcrtajjis cmam Pdp4 Aut afterms eujuj- ' dam, quern fibt imiPandum proponent '. ^tChri/iiJefu c&- na'm non habebuUt} nip rtliclii h'omimtm ad invent jonibm -primjm ejus inftitutfokethfequftnMr. CKrifts If any man then will aske, where is kneeling For bjd-

moftVerfttc. ^cn §? tnc a& of receaving < We anfwer, In the inititu- " tion. For the whole frame of the paterne forbiddeth ir^ where magijleriove! exemplo y by. precept orekcmple, as ■ typrian ipcaketh, wee are directed to celebrat after the forme of a feaft Or banket, to (it, which is the iifuall ge- fVnre, andmoh: futeable to a feaft, and to breake and di- ddling, ft ributcCbrtfts forme wot moftperfite({\ it h Bit Hinge r) ant •Dccad.?. iv what pSirpofi is it.jrbe L ord htmfilf having devifed a m Jl Jimple and perfiteforwej a,.dihe Apofiks receavingit, to device another. Whi can divife a better^ then thj Sonne of Gcd himfelfe^ thefu' rr'mi high Trie/? of bis Church, j^uor- fuw atiine fempli ipm^ epi ma,perfecli/jima^ueil/a cce- nAfldifermti'a, abipfo Ch ifto tradii'a% & ab Apojlolis ejm accept a,commmi(c i alt am? J9uiscn m m Mo rem trade t Hofpin. hi- :ipfo Dei jifi > foyitifice cat ho f ice tee'efue fumino? If another ^or.facra- more commodious and better form' ccu'd have beem devi- ^.z^c^.fedjOiit ofkll doubt (fiith H.ffinian) £ fojftmuwhavt fie- ri j'ed it > and the tApoJilis ivoidd have recommended it to ■the Churches -> and therefore willcrh, that if any thing ■be found different, either in the nature and proper fehfe oFwords, or in rite or externall cercmonie from this rule, that it be amended according to the {lime, as the jnoft holy,moft excellent, moft uncorrupted, and mod Gratde con- certaine rule. Sedvide, fiater charijjime,jiquis de ante- iec™*: cejjlribmmfins, velignoranter, velfiplmicit:r, non hoc

fervavi! ejr tenWt\ quod nos ^Dominus & magifierio & exemplo fuo docuitj poteji frmplieitati ejus de^indulgentia

in the act of receavwg. 5 5

Bcinfap venia concedi^ nohisvero mn pierit igw>fci% qm nunc anDomino rdmonitt & injlruffijuri u-s. Mtfee^moft deare brother Jf an] of car awe-flours , cither through igmr ranee or fimplicUie^ haih y.t heaped of holdeny that which the L cgd hat fa taught us, both by precept and example » bis ft07pti£2fk may be pardoned oftheJLords indulgence, hut wee cannot bee fur givey* whor.oware admonijhed and in- jirucled, faith Q'priaq. The, teftimonie ye may finde in Gratian.

DoCtour aMortoun in h*s late workc Of the inftitu- M„ An tion of the flipper, fait b, It was gcqd divinitie in Cyprian^ and pope Julius dayes , te argue from the example of Chyifls pffiite tic n negatively, by riji • cling fuch aBs , and a<coun ~ ting themaj ccntrariete £% inflitution ofChrifl* which a&~ . - cord not with hk example^ and which me not somprifed within the Canon ofChrift hishocfiiche.

BelL rmine hirnfelfe putteth it qut of all doubt, that that is beft, which Chnfl did, and what fre did is to be done, Nequeenim dubitaripoteff, quw.illudfit melius^ "$'. faciendum quod Chriftus fecit ^ Deeuchdrifi. lib. 4, ' c&p,'je "And yet Matter Stmther was not afhamed to averrc* that Chrifts forme might be betcered.

'•■'"FTf'.jj.j

THE FOVRTH PART.

CHAP. IV.

Ittnakethus conform: to the Paptfts in a rite dcvfyd)

by man hirribly abiij:d, and not

ncccj]arie>

Confdrmitie X T 7^ °,J8^t not t& keepe conformitie in the wot-

with idoli- \y\/ m,P of God with idolaters , papifcs n fpecial|5 te^fcibid- V t in atly rite or ordinance devifed by man, fpeci- a ly the man offinne, if after it hath beene abufed, or be ftiil abuCd to idolatry or Tupeiftition, if the lame be not neceflTarie, though the origin ill were lawfull, Jarre morCjif the firft ufe or infticution of it Was unlawfull.

The Lord forbad his people to round the corners of

their heads, cr marre the corners of their beard> Levit.

1 9. 2 5.and 49.32. The Egyptians and other Gentiles,

BffWfMJj j*a -£ jj $ccaratSi thoug h t the Gods delighted in the round

"Vefh- figure3thercforc they rounded their heads, and builded

ro\

i'ienti round temples to them, leaft the Jewes mould feemeto

be like the Gentiles, they were forbidden to imitate rhem in this. The Lord would have his people to bee digivofced by other people,by their very habi s. There- ror:; rlicy were forbidden to wcarlinfey-woolfey, bc- ctuw rhc Gentiles ufed fuch in the worfhip of their Acjiuii. t.'z. ^c-\\\i\\t-s4qitinaA. They were forbidden to fow their $rrf%<&i field with mingled Cccd. The priefes were forbidden

to

fc make their heads bald, or mare off iJfc cottier oY their beard for the dead, Levit. 2 i . j , £. T hefe fafliions were obfeived by Egyptians, ^faWd&kj Syrians^ Cartaa- nits, and others, faith Jmiusupon that place, The prices (kail wither [Irave tfiir heads ? norfujfer their lock^s to grow Itfngjthej jhalt only powle their ht<td>Ezech. 44.20. Bellar- BeiLirhn/cfe 'mm faith, This fh'aying was notjbrbklden, becaufe it m©nach„ was evil in itfelfe, but leaft they fhould feeriie to be like cap° ,a to the priefls of the Gentiks,. .;.befi#e whom they dwelt, who facriflc*edtotheir',idois with their whole head ilia- vtn.Junim faith,How8eit the matter was rree,the equi- tie or reafon remaineth. Ne vel fign^ •veljfcecie quidem eommunicare nos cum fupeyflitiom piet.iii udverfa opir- t:r^_j. That is, We mujlnot by anyjigne drjliew (Cmmuni- "c te with fitpjr/ltiidnx which is cohtrarie hjiiitie. They might not plant any groves of trees -near the akat of the LordyDeuL 16. 22. the Gentiles didCo^Exod. 3 #. 1 3 . Say not how did t he fe nations ftrve their <rodf,/b will I do like* wtft, thou ftalt not dd £0 to the LordthyGod3Deut. 12. 30* Aft er their dowg yefhWhot d% nor after thh'r ordinances v Levit. 18. 3. the words are generally howbejt in that chapter be brought in Tome inftances df their wicked and impious deeds: for he oppofetlWo^hargenerall, the judgements an<J ordinances of the Lord in general! on the other -fide. And fomc.iriftahces , we have already brought of facts in themfelfes not abominable* Al- though rounding or cutting the haife waVsiti it, felfbin- ciiffereht, yet 6od would not have itindirTer.ent to his pcoplc,but will have them to be altogether unlike to the aliens and Unciitumcifed/peqailyih thofe rites, where- in religion was (hewed, iyravji Lev. ,18. :'..' Htendit ex. ^ •; 'ckidere eju-iu ' tfraditum bmncmGentttemrltitm : Be in- j ev:r ,„\-

I

5« Oj kneeling

tended to excludefiom the children ( flfia J ever f rite of the Gentiles. The Gentiles worfhipped their Gods in anci by images., God would not dl- lo worfhippedP but cx- prefly forbad it in the fecond commandment. And rherefej-c faith Zancbinsy That the fumme of the fecond rpdempt,Li.i, precc^p, is, that we mutt riot devifee four owne heads c.14. cittgi any thing in ceremonies,or the worship of God,nor boi ;i iniuum. ro - prom t[1(; ritcs 0f idolatrous jiat ions •, biij: to be con- tent with thefe rites and ceremonies^ which God hath prefcrived.

TertuUim faith/That Chrifiians might not wafh theii bands(meaningfor a ceremonie)orlay afide their cloaks Tcrtul. de before prayer, Sic enim adeunt adidola nationej : becaufe ©latio.c. 1 2. the Gentiles go after that manner to their idols. And file h like., that they might not fit upon beds after prayer, mea- ning for a ceremonies Forth cum perindefacinnt nationcs aftoratisfigillaributfuis refidendo, velpropterea in nobis rc^ frehendimcretur^ quod apitd idoUcelebrettir: becaufe the Gentiles do fit ^ after t hey h. eve adored their -/trull images 3 it deferyethfo he reproved in tthwhich is obfervedbefide idols. De idol cap. When he hath rebuked Christians forobferving i'ome H< of theEthnicksdayes, he cryeth out, That the nations

have- a greater regard to their owne fe£r, who will claime to no folemnitie of the Chrif H.ins? not the Lords' day, nor pentecoft, and if they know them, they will not communicate with them inthatjObfJeivation, ttmcrem De corona ' entrn ne chrifliani vid:rcnt»ryfor they wou'd-k afiayedfeaji milim* they fiouldfecme to be Chrifiians He ftandeth much up- on this, that a Christian man ought not to goe with a lavvre] 1 gai 1 tnd upon his hcad,bccaufe the Heathen ufeel Angultcorn i'o to go. Augusline faith, his mother dfttonica left bring- &tt6,c.2„ ingofwiw and cakesto the church, for that fhee was

warned^

epui

tn tm m &f remmm* ^ ;§p

warned 7 it was .1 referhbiance of the fiiperftkloo of tfie Heath en5 ^Jtcdfiperjlttioiii gmtlium ejpnt fimitihna* In-thc&condcounccll of Bracara it was decreed, that Bracj, Chriltulrs deck not their houfes with laurell and green e c^7h boughes upon the Ml day of the moneth, quia tota hxc obfer i^'atie pagan ifmi effi became all this c'ujibme is heath- nijh 1 The ancients having the like reafon, carried them- ie'fes after the fame manner toward jewes and Here- ticks. They would not keepeEafler on that day that the {Jewes did. If they .had carried themfelfes fo eon- ftantiy, both to wafijewes arid pennies, fomuchfa- perftkionhid not entred into the Churctb as wee hearc of this day. Becaufe the Manicnees failed on the Lords ^ ,j day, they forbore falling cih that day,faith AugujH,'^-: %(K Tfe fourth couricell of Tolled© decreed, Thirt once Joilel^.- dipping in baptiflne only \^t^ti^ot\^^^v;de oritur cm°^° apud nos qtu tertiornjgun't h^re:} coram apprbbare offer* tioneni) duvnfequunlur & mo, cm; lea/} the fe who dippe thrice, feeme to approve the affation ofh^eii\ , while they .follow their ciiftome, 1 neurit 'ounce II ofBracara forbad Brae, r. clergiemenabflinence from qaring of £e.'h3 to cut oflf can*32- all f ufpition of the Prifcilkan % ercfie. To come to our owne times. Even Sua'r^xhi jefait faith, The Church Su^zm 3\ fhimneth alifeUowfhip or appear ant ccnformiljebirhjerves tef ? J^S- or other infidels in te emqnies and observances % as may te gathered out of^ugujline epifi. 119. and Eptphanim ■ y. booke agait, ft herefies about the end.

1 laid, That conformity is to be avoided not only in things impious,but even in" things indifterer^when they -are abufed to iddlatrie or fuperftition, except they hwe fome neceifarie ufes, howbeit their firft ufeor inftitution Laft ec^. hath Beene lawlulL Ztrnc him hzth this -ground* writing p^ 40^'

I i upon

iiivekus upa^iu^ fecund pi ecept. i?ii.v//# likewife writing up- P%20<)> on the fqurthprecept ot ih? dc caiogueD // /> 4 ra/<f, //^ * things indiffen fit, notbtin^.nuefrae, if they be polluted withfdoUtri^aieto beabo/ijhed. Adiaphora non nee effi- ng horrenda^idoloipaniapo'iuta ejf: abolenda. Nay the.. light of nature hath /augh; even a Pope to acknowledge this much, howbeitit hath not becne put in practice, a<i. ia*ft* kS 62 ®&yxs Qccafion required. Sj non nulli ex prxdecejjbribm cap. Quia \ noslris fecermit aikyia, que illo temp, re poiyeruntejje fine ian&a, culpa j & pcfteaverUntitir in ayorem & [itperftiticnem^

fine t arditate aliqua y & magni cum auihoritatedeftruan- turfiith Pope Stephen., Tlutis, If fume ofouranceftouvS; have donejume thtn^s^ 'xhiihin,'-,e'fr.cane time might be without bUmey and after are turned to e> raur cr,fuperfliT . tion, let tbtm be abolifyed without delay, for thiy have a good warrant, to Wi^ the, exemplc of Ezekiat'who brake the brafeh ferpent in pieces. This isregiftred \\\CraUans detree. And the gloife upon this place faith,, •ftefft^i) - ties del eremutare facia & infiituta pwtdccejforum rtiam, bcna^Ji lid.rint ea ejfiperweiofa cxcmplo, Succeffurs fhould change the deeds and ordinances of their anc eft ours, howbeitgoodj if they fee, they become pernUioui by iilex- emple* I added that claufe, unleffetney beofneceifnk life, to anlwer to fuch, as object the abufe of Gods creatures, and things profitable for ijis ufe of man. . For/ the funne,moone,{tarres?and other creatures, have been abufed and adored, but they are Go*ds creatures, and pf neceffarie ufe. Gold,filver5teinplcs,aie profitable helps unto the neccfiities of mans life, as Tertullian ipeakcth, Certafibjidia necejjiiat'tbw vitt huma nxprocurant, Th e gold, braffe, and iron of Jericho taken into the Lords ueafiuie, were the civill goods of idolaters;, and had r no

f$m act of -repewfygf , fl*

no ftate in their idolatrous worfjiip, as kneeling hath. Wee (hould fliun conformitie witli Papifts in fpecial* tfecaufe the Pope their head is the great Aritichrift , an$ wee are more troubled with rites abufed 3 and polluted by him, then by any other a wee dwell neerer to papifts jr^hen to any orjier idolaters, and they dwell or converfe amongft us» For this caufe perhaps, faith BJUrmim.^ Benarm.de pr.ietts were not fliaven in Bierome and Amhrof time: for ™on*£i>' yet in their time the priefts of Ifis. were ihayeq, Isit not very frivolous .which our Do$or anfwcreth3that% pag,ii6,; this f eafbn, wee fhould not pray !|neeling5 nor reftupon. . the- Lords day, becaufe the papifts pray kneeling to Saints.apd rp(t oh the Lords day3fqeing the one is allow- ed by Go.dtohimfelf, and the other commanded. Such- like the burning of inccnfe? nowbeit abufed to the woih. ihip of tjie bxalenfeVpent, our queftion is of humane in^ ■^cntions. If ye would know ,what rite or ceremonic, to

npjfi-) aUwhicb^ lam perjwadsd, Are i o bee detejlui, as mu h

tu u pojfble^,. B::c, r UYthfrkaj; Satan, wrought powerful? Cenfuw, c, 4,

Ij and cunning theje many ages hy bh Romm AniichnH^

tp obtrude the 'braid 'upenw to be adorjd fir .Chrifiy there*

fore wee fiouldputjo flight wbatfever may fume to nap *

rip this breadwcrjhipinthe nitidis of the fimple. And in Genfara c <?<

the nindi chapter. That, ifwej loveJJodand our Saviour

Qhrift^ mneofthefe things^ words, or -gcjlur.es $ will finds or,

fyepeplaec amoy.g us, iMc,b hare appearance of ' affimth

mib the impieties, and abominations brought in by Atf-i-

chiftupon the hoi j mjfteries0 orwhubmaybe fidgri hold of

t0m*.h up any c+mmendation ofthm^ howkfit unjuflj and

i

without caufijjfered. 'NlhVqti: loci v: I tnvenUntvtlri- tinebunt dpidrin-> ex res omnes, verba, &g Jl/u, in qui bm aj>p><reat vJT: a liquid taritU impietatt hm affin^ aut aduU lam rjpi at Ur^qu.inquam im probe & abjque d it a c tufa ha - mm fit :ru w- tntfi - ta-um c omniendaifonerh-j . The cquitie Thecquitk of this rule or direclion, th?.t wee mould formity with n0t co^ormc with idolaters in. fuch rites and'ordi- idolatcrs, nances,as are above dekribcd3appeareth ■c\ridently,firft, in that we mow not, as we ought., our hatred. and dete- (tation of idolatrie, when ffli reta inc any monument or memoriall of it. God will not 'have us to utter with our lips the very name of the idol, with refped oranjr honou r. The brazen ferpent, afe die miraculous ufe of it, for which it wasfet up,ceafed, was keeped 700 years for a menioriall of that miracle, and as a monument of Gods mercu^ and benefice receaved at that time. Yet, whenitbegantobeabufed, and polluted with idola- trie, Ezckias brake it in pieces. Farre more ought the •monuments and memorials of idols, or idolatrie. We honour the idol and idolatrous worfhip? when we re- taine any monument or memoriall of idolatrie; Next, in fo doing, wee -keep,a ftumbling block in the Churchy ana both harden the idolater in his idolatrie, and lay a Humbling block and fhare before our felfe arid our bre- thren., by retaining of fuch allurements and provocati- ons', to commit the frmetcihde of «pif ituall fornication and adultcric, and i^o to fall in an hainous and moit de- teftable fmne. Woe he to him that givcth ojfert'.e, it were belter, that a wi'Jlofie were handed about hit neck, and that he were drowned in t { e deep ofthefeit, kneeling i That kneeling in the ad of reccaving the facrament; KoStric. hathbeene abnfed to idoIatrie,caii not b"e denyed. Nay?

it

in we tcpojrutav-irtgs $$ ;

it is confeiTed, that kneeling in.that a& hath beemibu- fed to the vilcft idolatrie, that ever was, to the worfliip- ping of a piece bread,., which the. vv orihipper eft eemed to be his god. To retaine it Therefore, is to retaine a me- morial! or monument of that vile idolatrie^ becaufewe life that fame ge(l ure, in th it fame very acl,and withouf ; neceffity. Forouroppofits affirme> That all the;maine geifuresare indifferent. Mbfter P. hath apoore miffe p3g iyo whep.'he faith3 No ordinance of God can bee a monu- ment ofidolatry, gefturs are Gods ordinances, and his outward worfhip.conli is in them. Sueiijlike, thafcno creature of God can be a mo lunent of idolatrievbut all geuiirs are Gods creauires or abilities, whereunto man. is d fgofed by creation.,, And ourDoctour faith, That pag, 118, , kneeling is not an humane invention;, butaneligious co remonie appointed by God, But theyjfhould rirft have i^.ade good, that kneeling in the act of feceaying the f i , cramentall elenjeniswasGods ordinance, and then in- deed the. retaining of it had not beene a retainingof a » monument of idolatries It is groffe, that he calleth ge- fturs abilities . The power or ability is naturallto man, bin. the :.geftureit felfe is volnntarie, Jree, and acciden- tal], -A man bath abilitieto' ftand upon one of his leg? 5 or with his back to the elements,is fucha pofture of the parts of a,maus body, therefore lawfull in the act of ret ceav}ng* Seeing neither by Gods ordinance, .nor any natUfall neceffity wee are bound tokneel inthatac^thc retaining of kneeling fo horribly abufed iathas ac\is the ; rem ining of a vile monument ofi&ol attic- «

How dangerous; it is, con||ec^i!pdi|;i^pj3^i#; Snda?ous Thepapift is .-confirmed in-his vile idolatry by our con- topapiftC formitiewithhiminthatgefture. Do they* not vaunt,

thai

#47 • vriQWiW

'thai :wc ate comming home to them, and hope for tfie fi ill rcftoring of poperie againc,' "becauie we kneel at the receiving- of the aicharift as they do. It is confclfedal- fo by eonformiraats; The minifters of Edinburgh, after *hcy hadvjxed thepe6ple ten y cares withtheir knee- ling, andfecming to bee wearied by contending with theni^ fent up a fupplieation to the king for difperiiition with kneeling. In the irtitruc"tions given to the Bearer M. William Levf&iftoii^ fubf brived^lfcxby th£rt£j they have thefe words3T#* Fapijls firing 'tis in tb.it gefture, ha- lving firftc externdlifimbclizing with them, are t "hereby confirmed inthiir errors , at ib ug'j that >/trpra£?ife were an approaching to them, arid An trier af it itf'jr idolatrie and head worjhip. Thefe instructions we're fubferived by all the minifters of Edinburgh in'Aprtlrfww 16280 M.Struthery SydfirfczJMaxn'ell^md the reft. ■ •• feiidalot? It is a fcandall given to the god ly , becaufc it is not a to the godly, r^ceflar duetie? and is a provocation and intiie'mcnt to idolatrie. Wee are forbidden all provocations and ^n- tifenrenfs to idolatrie , asinall other precepts^ wee ire i forbidden, as well the provocations and entifements to

in 2.pra:cepr. evili^s the evill it felf- ff thine efe offend thee, pluck it V??,- 3 w> 0$ ^ t]Lir j c ^ .yhatfoever is an impediment unto us to hift- d it US' to do good, and to worlhip God., thoUgh it were n ever (6 d c: re to us, is to bee removed put M the, way , much mors if it bee a caufeor'decafion to dp evill, faith Laft cdir. dc Za'nch'tM. Whacfocvcr bee the, intention of theoperi gdempt.pag. fntentip pperjhti*, y e£> i f the qitalitie of the worMt felfe **li cenditio'eperu bee inductive to fcandall, it ought -to bee

efhcwcd.JThcy ask, what aptnelfe there isiinthege- fture to intice us to idolatrie, We anf\vere,it Is the fame id forme and fafhionthat idolaters ufe in that fame very

aft>

. * iMta&ofrt

act> and it is done for reverence as they alfo do* We arc more prone by nature to idol aerie, then any other finne. 1 herefore greater diligence i| to bee lift d in avoiding the occafionsof this :firrsthen ofariy other/aith£^A£- us. What needeth mrthe£pr§ ofe^ if it, bee true^which theyfeeme to grant themi|ifesj that adoration intheacl: of receaving the bread hath opened an occafion to breed woifhip or . artolatrje. .fW&t in his 8. cpift. faith, The eve fit and lamentable face of the Churchy duhj'morC thin ■fiffiiientlj! teltch m^tow'hurt'fuU ftif9 and comrnendeth thofe Churches which aboliiried it with ifio letTe care then other 'manijesl mMe rdoMriezapertatidolomkm ^eter tMd'rtfr being a ftranger; when he was aprofef- four in Oxford, was loath to contradi'd theorder7which was retained for the appWfing the papills, who were a flrong party at that time,excuieththe matter thebeft lib could, but with all, privie to tl^e TnCuf^encie of his ex- culus,he wifheth it were removed. Arid vvriting againft ^ Qardin >jhewifheth, that it werenot^ howbeit the fee- CoI.i6*0 lers direct thfrrwormip not t6 the fymbbls themfelfcs, but to Chrilt reigning in the heavens. J$ut after the re- volt of England in Qmtne Maries day es, wnen:he vya's in Zurich, .writing tp the Polonian minifters, heiluth, Let the evil feed 3^f rotten rootcs be ffacKed beginn ng3 for ifffieji be negletled at thefirftl Ityiow what I freaky) tt u more di ffc ill tj w\c thm awajfftlrw'ard: And wit is wifely to be looked to, alin thj facr,iments<>fo ftefial/y in the e'icharif\watjt be moftfneert fj done'. Ft r there Ar& there fbtleeve mefejlileyit feeds vfi:Xgfitpi$ which tin 'effe the] be taken awayjhe Qhurch ofCh.jfl 'fill never be' beau- tified whkjture kndfincere wprfjiip, . Lit ml 'the ficra- menU be cofttdfirte&af empty and vo'dji^ncs^ \Jim on the

K

0/ kneeling

other fid? ^ lettlem hot, give greater honour to them9 then their in/lit/ -tit n will fufft r . ^Averi uncentar fub ipjts ini . iiji matafeminaj & putres radices'. Namji principione- %ligantur, ( fcio qupJ loquor ) fofiea dijfcilih tolluntur. Idque provia'endum cft,ut in Jacramentii) & pr*cipuz in eucharijtia quam JincenJJime fi.it. lbi funt3miht.ctedc, ' idolol atria peftifcr-aJe?/tina>qu.epo/ ro^ nijifubL. ta fieri nta eiclepa Cbrtftt puro jinceroque culmnunquarn- erit ornata, Ron contetnnantH-rfacrajnenta^ utin.1ni4.ejr v.tnajigna. Burfimquenonillts plza tribuant hemines^ quam ipfoj u.m infi} u io/eraf. This was his advice, after experience he had in England,and m the fame epiftlc he faith, Th.it rite in the min{/fr4fionofthefinamtnts ii tj he embraced, which umojt of all, andfurthefi removed fijm papiil t call tcyes and ceremonies ^ and cow met h near eft to thatpur.it/e3t which Chrijiandkis Ap> files ufed. Hoopir in his 6. icrmon upon Jonah faith, The outward gejfure and behayrour of the receaverfioitldwant aJ}kjndeofJufyition-> fiew or incli- nationto idol.itrie. Wherefore feeiav kwelinv U a fle.v and external/ kjnde cf honouring and worfhlppingJnd here- tofore grievcus .\nd damn ihle tJddatrie hsth.bcem co emit- ted by henoir ing the *$p am nt, 1 1 ould wifl) it were co ?;- Wtar/dedby the majorat, th.it the communicants -might. re- Reply 2 pm-(eave ttffiM orjtandiu^. Matter Cart weight reported pag.164, that in divers places, the people have knocked on their breads, and holden up t cirhands, whilft the minifier was in giving the bread, and not only thofe who recea- vc$'u3 but alfo thofe who looked on, and were in the Church. In a national fynod oftheBelgick and- French Churches in the Low-countries holden in Junie 1578. they concluded againft geniculation. Genufiexionem non admittimm ob pmculnm adorationtsfani* ; Wee ad-

* , / H 7- ''*« ■ *i' fife

in tl e act if r {?&!>:#£* Iff

And in a nauonakfyiud holdenat Midleburgh, it - ,. " Was lik-ew-ife codeine ic&L tjennfiexio ommno vmtttetur propter \ e,- iculum fyerfi itiu\£ aUordtunu ; Khcelitig jhall Altogether be omitted, becMfe of the danger offupcrJtitioUs [adoration. FeftiuHcmii* oucof thefeconitLutions;nath liomi; i^eci- fetdowne their minde in the harmonic of their fvno'^ mencontrov to the. fame.erfccV That The ccwtiumdn betbt ce^W.iteU Bel& m fine/ fyteeltng for the danger yf bread worfwip. Our D'octourpa^ >, anfwereth, That they /knew belt, what fcrved to the "edification of their Ovyne Church, as if the Hollanders were more prone to-breadwprfhip, then Scots or En- glish P. acknowledged! , that they which kneel may :pag. 70. receave too reverently. Cypriin anfwering to fon:e maids5who walked wirh young 'men,talkcd with them, went to bed with them, and f -aid* they attained 'not- ,. ■- , withftancing from the hcH frith* N n csi loots d W/^pypnan.iik > ^laholpih.modiutuii&spcricik > {rdx/wtfe ~; Wejl)6tildnot give place to the devil/ ; Nopjan that is t.e'r'dange, c ii ieiongwfuretie. .

.,. They alledge a Polonian fy nod allowing kneeling XneWorw- "orftan4ing5 but not fitting^ Bat they mutt knowing ^fvnodsmL that they were farremiftak .en. For they .thought in j- ^ %odo Gracomenfi aUno 15.73. &M- vUdijlarienfi anno 1 5-; 3. that none but the Arrians or Arrianabap- tifts among themfelfes did fit. It is itrangc., that they mould thereupon exhort to the forbearance of littingj feeing the Arrians did, not fit upon oonceat of pafj ie, or equality withChriir. It is grojje .mtflahj,'^ faith 'T3- thktfiiUwJiup and fociet. e necejjarilj import; pa'g. 200, equal tie, who knowe snot i that a kjn^ayida yncahemm may be fellow, like and foe table, and jet rcmai/.efane un -

K 2 cqpta'r.

tquds. Hcxt; it is as ftrange^ that they fhouldbc igno-v *ant, that the gefture of fitting was in ufc even then,to. wit 1573. 157$. 1583. in fundry Churches in Europe,* as in the Low-counties, Helvetia, Scotland. Yea, all worthy Poionian,as,that Church hath bred in his time that Polonian Baron ^ohtnnes v^^^wrpte before the holding of that fynpd more amply, and more earneftly for fitting,then any manelfc3 and put it in pradife in the Churches where he had credlte and authorjtie. We are not therefore conformc to Arrians in the geflure of . fitting, for it is not their invention, nor is it approved only by them 5 It was in ufe before ever the name of ^Arrim was heard. Yet, how' <^k their iynods were mixed,and confjfted parr ly of Lutherans^partly of fuch tsadhearedto the Boh .mian3p.m:ly of fuch as adheared jo the Helvetian confemon., they would urge no man, fearing that urging would draw on cenfures, which they thought neither commendable nor expedient. For they confeflTc, That it is neither the willofqpch nor the cu* pome, oft be funr.Cktwhy t» finite men, with ccckpaHicall. clip if line for, ex t.er/. all rites. Propter, externa ritik, homi- Wspios fer ire jteque eft Domini vjlunta^ nequcpurioris ec- cle/umos. As ye may fecin J)w^ Petrico^nnjif^vhick was holdcnauw 1 578. The preten- ITheir next fhift is,that the people may be taught and ded remedie informed to direct their adoration inrernalland cxter- mughf. in^nallto€od>. and fo all erroneous opinion may be re- moved. But we have told them, that k A better ; o M up the pit in the way, then to fct onebeffde to waine thepaflingers, that they fall not in. Watchmen are fometime negligent, fometjme hlinde md ign rint, or corjiipcandpeiverfe: meat doth nouiounfh f© faft3

as-

as poifbndothcorrup:. 'rji^etlioc^ J^c bwirc-r (pcnr3 then in leading poore fo uk ihroifgh dangeroas waycs,. which igay be fojfakcjn. Their ftrengih fhould not be tried by bringing them, to. the br'inke of danger. Sup- pofc information by doctrine were ufed at all times, and every where^all a|i: not alike capable, ejgample and ap^ pearance of evil would worke more powerfully, then the doctrine., Q£ the infufficicn^ie of this remcdy^fee c^/x'zVirfchise^^^ EPlft- I2V

The third ftu'f t is, that the camirjandof the fupreme e°mmanJe- mairitatin things indifferent taketh away the fcandall;' "JS!?**: 1 here are 1 wo forts or indifferent things, iaithZ n» juitexcufe. V;/W}f©fne tjiaj are nianifeft occafions oMmning, others *n 3 Pr*cer^ • are hot of that kinde* RcrAdiaphor* duplicesptnt, J2u.€-Q° ' ?** ' <& ?#/## / *?//V#* apsrt^e occa w nespeccatorum, it 4 ut ex illu vere immimat piicitlum peccandi; 4U4 verb nonitAfij habetf. For the rirft fbrt,that w;e ought to abfbine from a'lievill, and all manifeft occa6oa,of evil : -, For: who, faith he, will venture to paffe along a ruinous bridge, if hee perceave maniiehV danger of falling into the river. Can the, fupreame magiftrat take, away that aptnefle > and ntnefTe, that any thing. hath tointife and provoke nien to i-fihne* The ApoftTe T/r»/"faith>he had rather ne- ver eat fle% then orten^a Weake brother for eating flefh offered tQiheidol^nd fold in the market. And I think,he had greater authority infucltoatter^por any prince or generall affembly.

The Mguk. -iynods,yee fee, wouM hot take fb jftucli upon them, but fort ad kneeling for fear of idobnie. If the Church (to whom the rule for directing the ufeof things indifferent in maters of religion are laidedowr* to wit, that all things bee done decently^in order* to edi- fication*

y$ , ®flmeeUn&

fication,' without offence) may not prefome Co farre, far lefTe may the magiftrate; for his power is cumulative to atfift the Church, not privative, to deprive the Church of her power. The magilt 'rates Countenance maketh the fcandall thegreater , and hee ftrengthncth it by his au- thorise, whereas heemoqld remove fcandals., and not lay jtumbling-blocks in the way of the people. The brafen ferpentwas but apaffive, not an acHve fcandail , and yet Ezekia* brake it in pieces: fir more fliould active fcandals bee removed. Thefi Court- clawbacks tell us \ wee fliould rather offend the people, then the fupremc magiftrate. But better offend, that isj difpleafe him,nor offend^ that is, give occafionto the pooreft {pule, let bee many thousands > to fall into any fin, let beefo haynous a iitij as is the fin of idolatrie. The magiftrate is not in danger of ftum&ling, for (yee fay) he efteemeth the mat ter indifferent. Is not the fupreme magiftrate a fin- full jiiati? May hee not make Ifrael to fin? May hee not abufe tilings indifferent, and tranfgreffe the rules above mentioned May hee not bee a fecret friend to the pope, or an abettor of flipefftition? Suppofe hee have no fuch intention, yet hee can not by his authoritie alter condifi* ontm ' apctis , the qualiiie of the nwrkjtfilf^ and make a thing, which of it felfe is inductive to fcandall not infli- ctive. Doth his commandment "make all fo lure, that none can bee TcandalizedV Thatfs impoffibic^ confide- ring the fhew of evill in the dlted it ielf,tTie ignorance of many thoufands? the difpofition of i1;: ighoranti to fu- perftitioi^the pronncfTe of mens nature to idoiatrie,and the incrcafe of papifts.

iWwasguiltie otVriahs blond i ndLwithftaridirig of the Kings commandmcnr,fo arc thou of thy brothers

i faliin&

in tffe^tff ofreceavingz *jj| *

falling. Thy life for bis li^zfhee bee a miffing. Say not x Kfflg .*•»'■ therefore with C&inA <Ls4m I fnyj?rbthers\ee^er^ Active obedience torhe magiftrate ought not to bee a rule of thy love to Gods g'oryjandthe falvation of thy brother. ' Puffive obedience is not denied; but defences by lawes ought firtt to bee heard^ Whereas they alleadge, that fitting is dangerous for breeding contempt and propha- natioru To paffe by the inititution, experience is a tefti- nionie in the contrare. Rufhcitie in tp behaviour of fimple ones,not acquainted with allthe points o£civili- tifj. is not prophanation, but may bee where the minde is in good order Horrible prophane were the words of our blind bifhop to a gentle woman in the offering of the . cl ?ments > becaufe fhee would not kneel .

Wee maintain, that Kneeling in the acl of rec caving Kneeling the facramentall elements was not devifed, or atleaft ^.^S authorized,, till the great Anric-hrift overruled. Wee chrift/and l" need not to point at the time when k firft began:for there not by tne are many corruptions in tlie Rcmane-Church3which,,can Church not bee deduced from a certain beginnings bytheRo- manifts themfelfs. Insufficient, that wee point out a time, wherein it was not in ufe.There can not be an authen-* tick teftiraonie alleadged for kneeing in the a<5t of re- ceavingthc facramentaM elements, before the opinion of real! preftnce3yea,orof tranfubftantiation began to fpread, or to come to a more certain dare, for the, fpace of a thpufand years after Chrift,, I fay, authentick tefti- monie: for wee reg ird not fuppofititious,or counterfite works. Origens frill: homilie in dtverf. locals brought in3faying,T^w therefore humbling thy felf3imiiatthe Cen?. twion^ndfay, Lords I am nit wonHey &c. but that work is acknowledged by the papiftsthemfelfsto becoun-

&« Rived ^r.iiie-. StH,h'ikc codntcrfitc Cyn///// of Jerufaiem ■ In his Ipecimcn £fth catecMfme ffuh, Tkcncvrnzio the cuppe of the bloody ijf^cap 12 fl';/ R' ctcling out 'thy handled pronus^& in modumadora ti- ix ellf rm. de 0»# C~ ve?;erationu$icens Amen: But flopping downward , ■•(cnpt.pag.84-. w jp/tfa -the fact bended dovrhward in manner of .1 dor at t- ^o/icfv iter. t-cn'yfa^n^. Jme^hlcfdyeth not ^Cadepronusy fall ditrn en, thy fa"e, fed accede prcnu's, tut come inclyning -or h'bw.ing thy hec dyor ttppc r part ofth y body ,as men ufe to ido, when they make councfie, for rncn can not come ■f ailing flat. But what need wee t rouble out* felfes with fort. 2. page ms Wofds , feeing hec is marked for a counterfi te by Mott- 6?. . tins on the J_prds fuppcr,the hi mop of Spalatd, and Plef

f raeccleC! ^e> w^10 m &*s anfwere to the b:fhop of Evereux (aith , 5*.c.*6.nurn. " Theft 1 atechifmes ofCj ril/u' , refuppojiiiiious ^atid come nvt 69. t cHight, but in om time. zSW. . D own i n his; treatile or tran-

«nrembe°pia fubltanmtion.^. r. • J& &&, ^U* theft catechetical pag. 24T. bookts are hut of a veric late il'ni n? that Hard Hg acknorv- ledgethy thxt in hutimctbey werekrWn to v'e ie frv, and in : Wife, thai they have bee n : j % ' Hfl) :d (/nee in print 3 and per- haps, to winne M ">re > author it h toihim^ misfathcrcd upon CyrilJiiYoficrpfdlcfh. ThisQv/7/Jirc£ts the Communi- cant to touch his lips , which are firi&ificcl with the touch of Chrlfrs body and Bloiid, thatbythetoiichof \hat finger liee may fan&ifie his eyes, brow, and dthers; 'Noauthcntiekteftimoniecan they produce bearing the word kneeling; which is ad adoration not in a large, but ftri&fenfe. <

The teftinioriies beariiig the word adore t are either counterfitej or to bee understood of inward adoration , as Doclour Purges himfelf cohfeitcth, Tundrie of the learned do confti-u?them5 ot of adqratiott in time of prayer before they coutmunicate: or adoration is taken

only

tvkeii Only" for veneration. See A**/ in the article of adoration^ tiilfoh inlrsboQkof obediende, ahdtfMorr ''win the latedcf'jndfr of tjie ceremonies, in his lateft vv'orke entitled, Of the inslitutianpfthefacrdmcni. He bringeth infundrieexcmples to prove the latitude of the ivord Adore . \V hen Thecodont C\'u\\ dialog. 3 . that the ^njfticalifignes are adored y he fhould fpeake very groflty, j f the word adore meant not only reverent nfage . dMou - x lines on th chords flipper j i. (.dirt. f age 24* tranflatcth Theodoret ©p67kc/»«]*r3 reverenced, and ■•cfrlputeth againft 'adored, as not agreeable to his meaning. And foBi (/on expoundeth Theodoret, andxo this purpofe alledgcth the glorfeofthe Canon law. fnhocfen^upojfam^m'favn^^et , , ,.. Yemfacrdmddora re,i d efl, reveren ' id n exhi-b ere . , ^Ana De corifecn 1 Jtafius faithj Dominica verba at tent} audianh &*fi ieliter no.d1iy.c3p. adorent 1 .venerantiir,{\\i\\%z^LQ>^z. 4^° e pknitudmem S^cSScS^ fcriptur*. / adore the fulhyfe -of 'the fcripiure? faith TVr. tio.diii1.c3p. toZfc*/z. Doclour J?/*^/ Is' feced to conitriic th: word t£p°^h$ .adored^ m this fenfe> when h _• would gife a rigjit fenfe to vJf; Hermo- fomc words of Jewell. Thefacraments i itfaitfort^ in re. ginem, ft e& of that, which thejifigmfie, a./idmt nrefpetfoftbat which the] areofthcmfelfeS) an't^ffiifChrffij and are fo undo food dud belee y$d and adored, fat the whole ho tour refteth not in them, hut is pajfid over from th:m to the things jfhich befignifedyhiih Jew?/. Hit meaning i (fair!) jy ;\o£kaee the Doctour ) that no morefs or maybe done reffeclivelj £■; Jing,pag. 87, thefactamentj then that which-wee call veneration^ tMH phich in Jlricl fenfe, tye-L call adoration or,dipinen-JrjJ)ip is referred to <So:l. Chrjfoslome meanetlvfpiritiijill r.ve- rence3in 1 Corin* u. and therefore heaifeth cmphaticali fpeeches ofafcendin£ up to the gates ©f heavco-, wBi the j, ., ... , - heaven or heavens? like eagles3 faith Doctour t^ L . ;-. £<»; 18,

L ■' followed!

Tertullians

teltimonie

vindicated.

] :b.dcora- tione.c.t^.'

M ®f heeling

fclloweth not tMt rhcy kneeled in AnguJH'nes timc^ £>e- caufe theEthnicks objected, 'that Chriftiars. honoured Baschm and Cere s. The reverent carriage of Chriffians at the participation of flic ftcr.imentall bread and wine, was fufficient to be an occalion of their miftaking. Aver- reerthe Arabian Sp:mj aid, about 400 yearesfince., ob- jected, That ChriiHans adored that which they did eat. It may be,that in his time they kneeled ^and gave juft oc- cafion to Averroes reproach . But his time is not within- our date. In a word, l'ooke how old thef can prove, kneeling, we fhall prove real! pYefencc*

Do&our Surges hath found out a place which was ne- ver found out before, whence hce confidently conclu- lethjthat the communicants kneeled InTertullam time, for (faith he) the people fhunied to take the facrament, when they might not kneel in the ad: of receaving or partaking of it, and therefore forbore to come to the communion table on the ftatiori cf ayes, becaufe it beho- ved them the ftaild on thefe dayes. TertuIIianx faith he, inviteth them to come3 and take the bread (landing at the table publikely, and to referve and carry it away with them and receive it at homcP as they defircd^knee- ling3 and Co both duties mould be per formed, the recca^ vingofthceuchariit^ and the tradition of (landing on thefe day esobferved. Tertullians words are, Similiter \ defiationumdiebw, n&nputant plerique facrifcioimn cm- tiombas interveniend < i4t \ cju d jtatio fo.'vevdj (it accept 0 corpore^Domini. Which lad words he tranflateilb be- caiffejlation orflanding k i'hzii t ; be performed in n ce.aving the body of the Lord; where :s he (hould tranflatc\/^z«/e thefaH u then to be brocke.i after the rccea ving of the bodje of the Lord. For ;he word//W io i\\TertuUians langragti

is

in the 0 ef receiving* 75

is taken for flirting? both in this place, and in Ifis booke De corona militisy cap. 1 1 . a id in his booke Dejejumis^ cap. 2 . i o. 1 4. as famdith h.r.h wAl obferved upon that place,and aft er him: Barmiw; in his ank 1 tes. In his booke ^t jejuni is he bring eth inforilliiftrationc^^/ per- fevering in prayer^ till th- going downs of the funne, when the people was fighting againft the Amalekits, Nonnejiatiofmt /en* jfaith hei Did Jjjljk 1 dyne th it day, faith he, that he fought againft the Ammoritsy that com- manded the lunne to ftan J in G ibeon, and the moone in Askalon? That God gave fuch authority to Sauls co;n- mandement concerning failing till even, that Jonathan for taftinga little hony was fcarce delivered at the in- iiant requeft of the people, Tantam aitfhoriutem dedh cdiffojlaiionis £auluy utJonathanfiUtk^c. H e bringeth infuch exemples for the cuftome their owne fc£i or the Mountanifts had brought in, which was to keep thefe fafts till evening, whereas the cuftome of the Church was to keepe them only to the ninth, that is? our third houreafternoone. In the 2 . and 1 4. chapter he maketh ^mention of weddenfday and fryday appointed for thefe fafts 3,Or quartern &fextamfabbathiJiationlbmdica,mm? fpeaking ofthe cuftome of the Church at that time. The meaning cyiTertullian> in th 1 place above cited,is, They were in ah errour,who thought that if they had receaved thefacrament, their f aft mould be broken, whichfhould have continued to the let houre. For (.faith he) d ththc euchdtift lofe thatfervite which, wee hxvc devote i unto G-hd, er rather doth it bjndew more to Cod. NonnjfoUn'ntor erit Jlatiotua^fi& adaram Veiftetens; Shall not tin fist bee the more folewne,ifthouftdnd atfa atfhj altar of (jo I] til x / j,tbe communion table. Ace eft 0 torpor c D omlni & re - % L 2 ftrva&fy

J$ Of fyteefing

fervata (as J unity readeth) id ^ftationu officii (not ^

frvatoj that it may anfwer co the otlur member, both,

are J'af'e} & participatio facrjjicii, & exetutio efficji, both

the participation oft he faenfice and "performance of thy fer-

pas?4 r/r^ l$pR>JeJ#?** (fiith tleflte) in* his anlwer to the '■ ' theologucs of Burdcaux. ^nd in his anfwer to the bi-

fjag H >• ^pp 0|. Evereux/tie faith^That Tertullian would remove that fcruple, that after they had communicated, their faft was broken, they thought, ac fi 'participate, ettch a- riflUjejunmrnahrumperel ; a* if the participation of the, eucharisl had broken up their faft. Ambrofe giveth th e rea- fon, wherfore thefe fetfaftswere called Stationes3quod [iantos:& commar ante sin eis ininiicos infidiantes rcpeUi- mui; becaufeflandingandftujing m themxvs: rep.il our enemies lying in wait for usy meaning fpitituall enemies. The met iphoreis borrowed fromfouidiers,who beho- ved to fait folong as they were in ftation ; Metaphor a a milttibmfumpta quodquamdiH in ftation: erant, jejnnare eosoponebat. See Vameliw upon both the places. Do- clour % urge* finding, th At Tertullian lib, 2. ajiuxorcm^ maketh mention offjunidy rafts, after heo, had made mention of/?^^/;^y;oncludetli iji h.isowne £anci?,that (latipnes were not fafts, whereas he might havefcene ftationes diftinguifhed, djejurJis in ihe former place aho* but by the one he meaneth of fuch as [ailed at any time of their owne free accord ; by the other the fit dayes of faiting. Jejuni um esjindiffer enter cujuftibet Diei absTinenr tja^ nonperlfg^mfedfeciwdurnpropriam voluntatem^ fiatio flatutorttm dierum vel tewfc-mm-,, And this difference Vamelim acknovvledgeth,he hath out oi'Rabawts zMau- rttts. The very phrafe it Mi'efolverefiat/cnern }mi^ht have guided him aright : Foj* what more frequent a phrafe for

in the afrtfrtceavjng. 77

peaking of a hft^henffherejejitnittm-*. We denize not that they flood both thefc dayes, arid other alfo, bat fiy&jlatio fignifleth only {landing in TertuHfaM.phraCe, when he faith., Solenniorjlttio, o\'fbhereftatiQni?n*\ have , infilled the longer upon this teitimonic, becaufe Do- dour Burgesfioxh fo confidently gather out of it, which never man did before, that the Chriftiar § then did3 and before had ufed to take the ficrament kneeling.

This raw., but too confident afitiquarie, his collection $-ntin„ or may be refuted by other refti'momes,, wrtneflingj that ftandJisg pi-a-

femetimes they fe% ol which \ye hive alledsedlbme ftiiedinth^ 1 r "» '" • Yi a r- r- a 1 ' • ancient

InforCjOr at otn.r :i jusitood. Wn^jmAle^anartnut^Ay^^

Writing t&Xy$m bifhop of Rome, concerning; one that See 'Eufeb.

was in fo rrow, becaufe hee was baptifed byhereticks, Mlor-b:b'7r

faith j he durft not baptife him oyer againe, becaufe he

bad a lopg time ltood at the' tableland reached forth his

hand to receave the holy food, and had beene for a long

timepattaker of the body arid bloud of Chritr. JuHp

^tf/tellethus, That the people rofe? and the deacons

gave to every one to partake of the bread and the wine*

Is.it likely, that they kneeled, when, the deacons gave

thie elements? In the homily which goeth under the Hom'^.m

name of Chryfojlcme, Stcmustrementes timiM& dmij/js l^1?^

ocnlii ; £$ usjhndtrerrjbling with fea% and anr eyes caWen

4own<^_j, So yee fee both before and after Tertulliaps

time teftimonies for ftanding.

There was an ancient ciijtome in the Church (which, BeJiarminu%

BeUarwine faith, was left off 'but .about 5 oo.yea^e before ie0jS fj1'

his time )■ to ftand upon the Lords day even in time of

prayer. Zovara* infjnod, 6,can,9oS ith5That no way.es

might they kneel betwixt the evening fervice on fatter- TeriulMe

day and th e Lords day at evening, J?U; dmfaty de gent- Corona nu»

jl ' Of\nedl»g

culit % fo?dre fcfdu jfaijth TertuUian.knd fuchlike,betw!xt

carter and pcnteco ftj not only upon the Lords day? but rioday of die wecke might they kneele. Ye^? by the de- tire oi^Al'xAndcr the third, they might not kneel upon Decretal, l.}. theLfrds day in publike., but only at rheconfecration tir.de. c.eic- oi 3 (liops, i ml giving of orders, he that did confecratc, brat.ivwra. ^ ^ t}ia[ w s Confecra:;ed might kneels and this was decreed about the yeare 1 1 5 p. at which time it feemeth this one exception cntred in . Now will any man affirme, ! That they never communicated upon the Lords day, for a thoufand yearc3 or i i $<?\ or imagine as Do&our Jfarges doth> that becaufe they might notluieel, that all this time they tooke'ihc faqp^ifertt itandirtg in the Church, andwent.hometoth/irhoufes, wl/.reiiieyea- 'ted. kneeling, or to their feats in the Church, win re they might not kneel. L-ptg'' > 2 . confefleth, That the com. A/rhunicaiits in the primitive Church flood at the table, tohen they receaved the f..crament on the Lofcds day. Well, fay they, feeing th;y prayed ftanding, thcyufed that gefture in the receiving pfthe cucharii1:,which they v>f thought fitteft for prayer. I anfwer, they thought not that gefturefitteft for prayer. The authour oftheque- flgxft. 1 3 f! {] jo-is extant in JuBims^ faith ., Genu mi inclimtio in pre- c ation ' magi s feccntorcs 'Deb commendaty quam ftfldntes orent. He prdeireth, yecfee, kncelingin prayer before ftanding : \\\v both are indjrTereht. They flood to figni- rie their joyvfor Chrifls refurrectior* and not becaufe -they thought k th.ritteftgefture for prayer. It was a ■ conceat they tOoke up, which entred not in the Apoftle *Pauls minde : for wee finde Afts 2 o.that he Kneeled be- twecne Eafter and Pentecoft. Alwife by that cuftome, ye may fee3they c ommunicated ftanding. The teftimo-

nies

tn thedBifim

nles atove cited havener. mmoutSZTydzy, fiid'tte ciworhe ob/erved yet t® this day in the orientall Churches, t<> communicate ftanding, notwithstanding, that other cuftome hath ceafed, declaiTth that they in- tended never geniculatianintheaft of receaving.

Ephraim^hcit'm his Chriftianographie, depriving, the manner of theadminiftration of the Lords fupper in the Greek Churchy in the Churches of the Mengrek lidns, Circajfjans^ Georgians,- Mufiqvits, M debits or Sj'ri- ans^^s4rfneniaw> Jacobite, theChriftians falfly called NeUorians, the Cophti or Egyptian ChriHt 'am, thcAbyf^ finos or Ethiopian Christians > produceth no inftance for kneeling in the act of receaving. eating* drinking, which he wouTdnothwe prerermined., being conforme, arid dedicating his bookc to the bilhop of EJijs. Qajfander'wv his Liturgicks, depriving the order obferved in the , Churches of the Armenians-, Mufiovits, and intheking-* dame of prcfre Johi- maketh no mention of kneeling-, but of £ anding. I Icffieinhis ^.boo^e offheMaffe}vm(fcth up all in few words, Square orient ales ecc/efi-e adoratio- nemfacramenti admiferunt nufquam> non qu<e patriarchs CcnftdK tinopelitanx cbfequuntur, non qu* Antiocheno. £t, m Ab\j£ni* ctiam ijpfis hodie ft antes fact 'amenta partici- pant, ncc co minus reverenttr ; The orient all Churches no " where admitted adoration of the faa -ameni ; not thofe. which are obedient to the patrirrcb of Constantinople, or yet the pat?iarch ofAntioch. And the Abyjfxns themfilfcs participate ofthefacrament, ftanding , and yet not without reverence: Where by adoration he meaneth kneeling., whereunto he oppofeth ftanding.. If ever kneeling in the act of receaving had beeneinufe among them, it had not beene left off, coniidering mans pronnefTe to idola-

trie

§0 25/ l&klHg

trie and fuperftition, and sfeFigfatfo fcick m the mire when he is wallowing in it* It refteth then that kneeling is only foiind in the Churches fubjeft to the Popc,of old. or at the prefenn Other Churches, howbeit they fol- lowed not thepaterhe, ufing another forme andgefture3 not was iiitable to this firft, yet they'-.degenetated not fo SynepC farreasthe Roman Churchy did, The Muscovite gr^ci} cmeft.8. of dns, if a Latine Prtesl chance tj fa/ MaJJe upon oni of their %& 6^' alt ars^they forthwith hrea\c them do m * , as defiled andpol- r D* luted, ^ndthey l.oldthe prieftsof the latine Church to

\e no letter then heretic^ } and zO:ichfafe not to folate them, Willets out o£S tier anus.

We have not yet heard 6f any a ithentick tefdmonje

for kneeling, which is adoration in proper and ftrici:

fenfe,for the ipace ofathoufand year alter Chriltj which

is the date we fet downe. Nor yet till after the dayes of

Pope Hchoriuf the third, who l^yed about the yeare

1 22 o. And he decreed nothing, but a bowing, not of

thdknee,butof the head or fuperiour bulk ofrhe body,

it the'clevat iori in tlie friaiie. The bowing of the knee

at the elevation ehtred not till afterward^ yea^ prevailed

.« , hot dnivxrfal ly even in our dayes . For J finde m.Bochel.

JiocVl.de- \m a decree made iii a popkli fynod at Rhems^ anno 1583,

crtIo '^uo/.iam apttd o"nnes fere catholic os ufks mo dp obtinujt,

utprocumbentes adorent divin im ewharijliam ; ^ Mecatife

the ufe ha Lh now 'prevailed. almofl among all catholick,s,that

falling downe they a i ore the divine eucharift, the holy J}>-

nod exhort eth) that if '-there he any Churchy ufeth another

rufome, and adoreth the body of'chrisl in this facrifice

^Jfandingjthaf tbeyfJhdowne her; after yehile the holy myjle-

ries are fet fo> th to be ado red. Sanclafyriodm hortatnr^ up

fiquaecclefiaaltero more adhuc utalury & Jlrndo Cbrifti

corpus

intheA&efrtee&ving* ei

■ torfw in kocfarificio a.doret^poeuntbdt deintepjuntfiit- $j mjfteria popnuntur adcrari. Where, by the way obferve, that wnen ye finde the word adort'm the anci- ents, it followeth no:, that ye muft interpret it knee- ling. For yee fee, they that flood are fold to adore, which is not to adore in ft rid and proper fenfe. Whi- ther kneeling at the reccavingcomein with that decree 6fHonorimyQizhQ\y wh"ch is more likely^ and that no other gefture was ufed at the one* which-was not ufed attheother, I cannoc determine. -Howfuevcritentred under Antichriftraiguing, and is chereeeaved geittuc of all fiich as are within the bqiinds 6x his jurifdicliorr, where he is Patriarch. The Churches .under the Patri- archies of Conftantinople or Antiocb\ hath not recea- Ved ir5as ye have heard. If the priefts^and others of the dergie^be directed to. the Romaneiimaii to kneel in re- ceaving the eucharift, can wee thinkeany of the people had liberty not to kneeL

Howbeit this idolatrous gefture prevailed Under the .oppoijte ro raigne of Antichrift,yet there wanted not f tithfuil wit- kifeehng. -#xefles to Hand out againft k. Of the Waldenfes yee heard before* Johdmes Sleebta a -Bohemian, writing to ._ Erafmm in.the veare 1 5 19, telleth him, that there was^^f^ among them a fecl^of fucli 2s were called Py gha rdi, be- eattfe their firit ring-leader, whocameto thciep.fas in the da yes cfEpfjfc^ abbut four fcore and fevtnteerie years i>efore,that came cut ofPicardie,that they main- tained, thefe committed idoiatrie^who kneeled beibre the bread in the facrament of the cucharift, or bowed before it,or adored it. In [ccr^cnto eucbtrijlU nihil ejjs divinitdtts credunt, (edfolumpancm e? vinfcw c'onfecra- tumfignis quibufdam cccultu wortem Cbrijli repefentan-

aM tmr

82 Of knee ting

temdjfirmayite^ & propter e a inidololatriam c alert om~ nes qitotquot coram ilio gemtaj!<;£fiwti& incunant, lelil- ludadorant. All the bacramentarics call it idolatrie to kneel before the ciicharift, faith BeUarmine. And yet fo impudent is our Doc-tour, that he is not afhamed to af- firme, that never any divine ancient or moderne to .this day, except Arri.insand Anabapti(ls,'hath doubted, but Chrift may and fhould Be adored externally in the ad of rcceaving.

Seeing therefore this gefture entred in under Ami- chrift, and is maintained by him with fire and faggor3 ought we not to reject it, and retaine the exemplar ie fit- ting of Chrift and his Apoftles. If at any time, wee mould not ieeme to haye communion with Antir chrift, we mould moft of all at this holy fuppei 3 which fetteth forth our communion with Chritl and his Church. Kneclig to be Bur put the cafe this gefture in tjic -act: of rece iving rejeaed, be- }ia(j betnedevifed by others, then tile great Amichrift, . or might havebeene u£d without blame, which is not poflible, yet feeing it wds not commanded by Chrift, o r his Apoftles, but is the invention of man, hath becne io horribly abufed, and remaineth [till in the owne nature indifferent, as they alledge, and not neceflarie by their owne confcflion5 it ought to be abandoned for the dan- ger of many thoufand weake fouls, which may bec brought on to 1 read worfhip. Wee may ftanualizc fbmetimes, even when the foci: is'neither evill in it fclfe, no r hat h appearance of c v\\. Ethmjt fa cium non fit fe > t undnm fe m.xlum, n . qu fcaru inmfe habcat Jpeciew malt, tamen potent ef/i alt qua mk f And ahim infirmortim, f*U jecftndfiw Mornm ofintone w kakef fj>$ciw mati. "Demtxe-

w

Ms Cannes 'hiii^iuft.^i.iv'drt.i. We might dfatira (core here, and proceed no further* For what we have faid, isfufficient to reuVairie every man from kneeling* V To offend oneofGhrifis little oneli is a hainous finne.

CHAP. V,

KneeliHgihthea&bfreceavingthefacramenfdll elements ofthefupper is idoLitrti*

WE prove it to Be idolatries nift cqnfidering it,; as it is enjoyned by the ad of that pretended af- femblyholdep at Perth, ne^t as the action is confidered limply in it felfe. 'i% ,

. We are directed by the a<S of Pertji to kneel in reve- f^ #$$ renceofthefaerament, which is idolatrie, asZ.confcf- Perthinteij- Feth,ifwe do To* But we are directed to kneel in due re- £evth ldolil_ gard of fo divine a mylterie, to wit, as is the facrament, pig. 70. or as is thereccaving ofthe body aridbloiid oFChrift, to within the "facramentall manner. Vte will examine the aft by parts, according to L\ his ahalyfisj howbeit wee- acknowledge him ^ot for the aiithentike interpreter blFit, . ; ,. r '%

The firfl: reafon for kneeling in the narrative, is fct Thefirfl rei downe iiithefe words, Since wee Are commanded by God °^0}^ him felfe, that when wee come to worpVmm, wee fall downe rained. dnd kneel before the Lord our ma^r- R elative tothis rea- io^wehaveintheconclufion this inference. Therefore in reverence of God, the affemblji th/nkfth good, that the \ fiicYAmint be celebrated to the people meekly andrevzrcntly

M 2 foieelin<r

o

?4 Of Reeling

kneeling upon their knees. For the confirmation of this reafbn is allcdgcd, Tjal.9) . verf, 7. out of which vci fc the words arc taken. By this reafon3Chriit and his Apo- ftles, and all that have communicated fitting, orftan-^ ding,or pilling, fincethcdayes ofChriib have finned* For if wee be commanded by God to kneel, wee finne if we kneel not. Next, the word tf inflated vorfhip, Tfat. 95 • 7. is taken, not generally for any action, or fervice divine, or religious exprefied by the word Cultm in La- tine, as it is taken. here in the act, for then wee fhould finne, if we kneel not, when wc he ar the word read or preached, but it is taken more ftrictly for a fpcciall kinde of worshipping of God, to wit5 adoring God by the gefiure of proftption. And fo wee (hall bee com* ttiahded to proftrat; our body with our hands and hez Spread upon the ground, and not to kneel only. For the people of God under the law ufed foure kindes of geftures in figne of honour : Fir. ft, a bending, or bow- ing downe of the head or face only^vhich was the leafi degree, and is expreffed by the word Cadad : next, a bending or bowing of the fuperiour buk or the bo- die expreffedby thewrordC^\#/£; the third, kneeling, exprefted by the word Baracb : the fourth", proftrating thebodie with hands and feet fpreac^ as I have laid., ex- prefTed by the word H/JIdchaveb. The laft th rec are all mentioned in the verfe all edged* Thirdly? we have not here a commandment from God;but David his exhor- tation, or invitation to the godly, not to kneel or fall downe before the Lord, whefi they rome to worfliip him, or as the word bearcth tb profl rate themfelfes, for that were as much astodefirethem to fall downe and kneel, when they come to fall downe and kneel} but

he

in trie act vj ret eavmg* ®j

he exhorteth and inviteth rhem to come andproftrate themfelfes? bow and kneel before the Lord their maker in token of thankfgiving, that is, in. the temple* where the arke was3and where the Lord was, prefent in a won- derfull manner litdpg betweene the cherubims. It is grolfe ignorance to inferre hereupon, thit wee mould, or are commanded to kneel at the receaving of the fa- crament,more then at the hearing of the word^or at any of the^urilefle they think the facrament the Lord their maker;

The fecond reafon in the narrative^ faith the Do- Ttiefeeond ctoufys this^^nd } confidering mthallithat there is no part ^oq U the $f divine worjhip more heavenly and, fpirituxUy then is the a^ ff3" hoi) receiving of the blejftd b&dis and bloud of mr Lord and Saviour Jefus Chrift. Relative to this reafon we have in t he conclu/ion the fe woxdsjJnd in regard offo divine amyslerie^ the ajjembly tbinhtb good ', that that blejedja- cr anient he celebrated to the peoplt •humbly, (or as the ad ratified in parliament hath, meekly) and reverently up* m their knees. We have here no other defcription of re- eeavi ng the facrament in the narrative, but the receaving of the body and bloud of Chrift-j which frrielleth ftronglyof thereallprefence. For the like, andfome other phrafes hath Mailer Prime difcovered Do&our Couzins to be popifli in the furvey of his privat devoti- ons. Then all that communicate^ receave the body and bloud of Chrift in at their mouth good and bad. 1 his mall pleafe the Lutheran and Papift full well* -

But by myflerie, faith the Dodour, is not meant the L° P- 7h7h elements, nor is it Bid myHerieS} but myfierk. It may well be the elements are not meant, becaufe it may be3 they thinke the elements vaniOi away, and nothing re«=

mainfc but the accidents,or that Chrifts body and bloud are iubftantiaHy prefent with the elements 3 or fome other unknowne way,, as the Dolour hath beene mute- ring in private And that, is amyfterie indeed. But by inyfterie miift be meant the facrahicnt : :" for in the narra- tive we have no other phrafe to eXprefte the facrament, but the re e'eaving of the body and blotdef Christ, which is relative to this word myjlerie. And in .the conclusion, the woY&fucrament both prececdeth and folio weth : $0 the words in thefimc fenfe maybe framed thus, C°wfi- deringjbere u no part of divine w&rfhip more heavenly And . fir it it alt then is the holy receavin^ oft he blefjed (acramenty thi. rcfi re the ajjembly thinketh good, in regard offo divine a mysltrie,or in regard offo heavenly a fart of Gods worjbif^ th.it thai blejjedfjacrdment be celebrated \eyc. Whereas he faith} the word is metric, nor my ft cries in the plurall - number, howbeit we iinde it. fo in the firft copies, lctit be myilerie ; The Doclbur himfelfe in his folutions for kneeling, ufeth fomet imc the word wyflerie0 fometime Cafau&exer- myfleries. Gy?//*toefpeakingofthis facrament, faith, It cicpag^o, -s CLl[[c^ fometim: m f?erie,{omeume myfteries. Dicitur antonomaflice to /uviTYfiov, aut num&o muhhudinis rape/- oTVfiz. Dionyfm Areopagita entituleth the chapter of the Lords fup per5 ThemysierieofthefynAxisor holy commu- Ambrofein niott->. Ckmbrofdith, Indighmeft'D.omino, quialiter 1 Cor. 11. myfteriiim celcbrxi , qua nab eo inslitntum efl. Hieyome Pfal. 1 47. &rtf> Ucet in my si. n 0 fojfit intell/gi, tameh vert us corpus toecumenius fj/fifti & fang ''is ejmfcrm ) fcript urarttm eft . Oe\umenins in,* Cor. -u; ^jthjThatthe Apoitlc calleth themyfterie ofourMa- fler5 the Lords fupper. A number of reft imonies might be cited to this purpofc* The reafon of fuch. fpeach is, becaufe both the facramentall fignes are referred to one

Chrifh

V in the 0. of mewing. %f

Chrift. It is biif one a&ion the celebration of tta fup- per, Further,wereecaveihebodie and blond of Chrift* when we heare ancfbelcevc the promifes of rhc Gofpel, read, exponed, orrehearfed. Ori^en WuhMoc quodwedo ■■ .

i ■ r ' r>t .a- l it r t 'Origin in

loqutmur, junt carnes Chrtjti^ ihatwHcrsme areprejently Ruref HomiIa

freaking toyoyp the Jlcfi ofCkrift.. And in aa^ther place., 23.Sc 16, We arefaidto drinke the bloud ofChrifl^ n&t only by the rites pf the facrdmentsjhui ■alfi when we be fir the word. Hterom?*, as ye heard before, That more truly the ff> each of the fcrt- ptnre lithe body and bloud ef Chriji. If then in the narra- tive be no more meant then the fpirituall receaving of Chriits body and bloud^ it is no more a reafbn for knee- ling at the receaving of the facrament, then at Rearing of the promifes of the Gofpel read and exponed* The words therefore oft bee meant of the facramentall manner of rece wing., and the words relative in the con- clusion., In regard of fi divine a myftatCy muft meane* In regard off he myft'.ccitl crficrament all receaving, andfo the Communicant is directed to kneel, in regard of the fa- crament. .. -;.-</::'- > I th ■ " • • ' , . ■

The third reafon in the narrative,, is the eorrefpon- Thethkd etenee betweene the outward gefturc of our body, and re?r°n cxa* t he meditation, and lifting up our hearts^ when wee re- ^ "p^ member?and confider themyftieall anion 'betwixt Chrift and us» and among our felfeSj whereof we arc made par- takers by the receaving of Ch rifts body and blond /He fhunneth to fet downe the words of the narrative, and of the conclusion anfwerable to them5 ashedidin the former two reafons, becaufe he perceaved they could not be framed to his purpofe. For there is no mention made in the narrative of myfticaM union, nor is-it laid in the narrative, that riie molt humble and reverent gefture

88 Of kneeling

ofthebodie, wcllbecommcth the meditation, and lift- ing up of our hearts, when wee remember and confider themyftkall union betwixt Chrift and us, but that the moft humble and reverent gefture of our body in our meditation and liftmg up of our hearts, becommeth well fo divine an J (acred an action, to wit, as is the receaving - of the body and bloud of Chrift. Wee are not directed by the act to meditate ancl lift up our hearts, but to ufe that kindc of gefture, which becommeth meditation and the lifting up of the heart j nor is kneeling a gefture well becomming meditation. Wee meditateiitting, lying, walking. Kneeling is a gefture well becomming prayer, but not meditation. By lifting up the hearr3no neceflity to meane prayer : for the minde and heart may be lifted up by faith and contemplation, without prayer. And to this lifting up the Communicant's were exhorted of old with (urfum corda, Ieaft their hearts and mindes fhould be groveling and onely bent upon the elements. And fo the lifting up of the eyes may be a figne of lift- ing up of the heart and mindc, in token that wee looke Confidently to have our defires granted by God, who dwelleth in heaven, as the carting downe of the eye is a token of humiliation for finne. Suppofe by lifting up of the heart prayer fhould be meant, y et kneeling is not the humbleft gefture for prayer^bat pr oft ration. Then we fhould proftrat our felfes when wee rcceave the "facra- ment. Nekt3 if the Communicant fha 1 1 pray mentally, when hee receaveth the fa'crament, and in that regard kneel, he mall be exercifed otherwayes then the acT: of ■ receaving requires. Further,a fecret mentall prayer (ball be commended to him in publike without a vccali, and ?:he%ne of it the humble gefture of kneelk>& whereas

the

in the a&^f receiving* %■$

]\he fign'6's of fecfet and mentall prayer in publike ilibuld be concealed, fofarreas may be. "The miniftemvhen he delivercththe elerneiits, iscnot 'directed to ufea vocall prayer to be followecfby theCotfrmnnicant. And wee fee, the, ,Cenf6j?mfcants arehno£uhirWme among them- felresin tliew6rds;uttcred ardeliverie of 'the elements. If we may frt3 or ftand3 brlrfeelinjtimfcofprayei, then -kneelingls riot enjoy ned in regard of prayer, but fbme other thing intended. Bursas I have faid, 'we are not dl*

Wt&i by the a& to lift up our hearts or prays and there- fore J need not, as yet? . to infift upon this pretext. Gi- ving, that in the conclufion thele words 0 In remim-

' hrance of fomjiftic Allan union9 beanfwerable in the nar- vanvejhe meditation and lifiingup of our heart ; then by

'meditation and lifting up of* the heart , is meant not prayer? but remenihance. And what is that, to fay, to kneel in remembrance, that were to kneel for a memo- rial!. But luppone it were thus, when we remember^ and as he addeth confider,to remember and confider isfiot ip "pray. Shall we kneel, whenfbever we are put inirunde of that myftidall unions And what is me-aotby this1 my- fticail lihion? -It Tnay meane as well a materiaij con-

Ipriccibflj as they call it, or corporal} union of thebody ofChrift, with the bodies of the Communicants, by touch in the mouth, {wallowing downe to the flomack,

■ and mixture with the bodies of the communicants, as fpirituall with the foule. 0 lordJ let thy hdiewhich;! have taken % anct'hloud wtikh I have drunkf»y cleave uuto

"my guts andentral'h faith a Romane miflall . Butthe fpi- rituall eating ofChrifts fleih, and drinking of his bloud3 and the my fticall union between Chrift and us wrought by ibis as well dbne out Of the. fae rament-, as in ft, faifh

N Mafter

M.iftei frerrne'. We:- ai c not united with Cnrifl: by recei- ving lys flciij into oar mouthes, but by faith^which may be d ,ne wi :'houc ever participating the iacr-a-ment.

That the Reader mu$ ptrccave the better, how the act is -contrived, let himr.adk wf hom;the two lies clo- £d within the p.reniicfis, feeing thea&iswholej and entire withourthem., and he ihali fee, that it may f^atfe among Papifts and Lutherans, not one word or iyllable founding again/! a reall pretence jn the fignes, and that we are directed to kneel not in regard of any praycr,but in due regardpf fp divine an action or mylterie, as is die facrament,.or facramentall receaving of Chrifts bedie

The intent ., and bloud.'.'.

oFAechurch Wee may alfo confidcr the intent of the Church of ?n£SIg. En§ljn<d.-> or rather of the'rprel. its and adherents, that wee may take up the better die intent of our ad. For. conformitiewich themis-imended. At the tuft, Knee- ling was left free in thedaves cf&ins, Etfojrd the f\xt.< I he Papifts rnaking a ftirre tor want oi reverenceto the facrament: at the fecond reviewing of the boo.lse.of • common prayer. Kneeling -was enjoyned upon this rca- fonP That the faci-j merit might not be propharred, but holden in a holy and reverent eftutiation ; this was done by the dire&ours and contriver., of the bookc2 partly to pacific the Papifts, partly*, becauf e their judgement was notcleare in this point. They could nor fee every thing throughly at the dawning of ths. day. Yet it was not al- tered, but by a ftatutc i.Elizabeih^ that fecond bookc a£ r>. B. of Kirig Edwards was confirmed. Dc clour Buries brin- ks ling, p. g^th in a p$&] ge to explaine the matter, which, f lith he, is Lit out by negligence of the 'printer. But it is more likcly,rhat it hath beene done of purpofeby fuchas were

dire&ours. .

intkeaffofreteavivp 91

arectours. Doctonr Mohoyn faith,That their Church thought it fit by outward reverence in. the manner of re- ceavingthe euchariftj to teftifie their due eftimatioaof (uch holy rites, to ftop the mouths of blafphemous Pa- pifts, vilifying the facrament \vith the ignominious names of bakers bread3vintners,wine> profane elements, ale-cakes. But ppclour Jmes? in jbls-ieply. to Dolour .'■ ,,

ifttortoiW) anfwereth, Thatit was not fb much for the S?£J,pilrt ftopping of the mouths of Papifcs, %ut that fome clofe diifemblingadverfaries did hinder the worke of refor- mation fo much as they could, and that they have done foever/iricej anddolo ftilf to thilday. It maybeftich pretended thefeoffing of Papifts ; bu : what matter of any gloHe, if kneeling be directed., that the facr iment be . notprophaned, %iij: hold in reverent cf im ition. Then the f icrament is prophaned belike, if wee either fit, or ftand,and kneel not. MzfteYHfittm faith, They kneel to put a difference betweene theordinarie bread and wine, andthefefacramentall, to which they give the more re- verence, becaufe it is mare then ordinarie bread and wine. What morej4aine ? They fay not, they kneel to God that the facrament may not be prophaned,but hol- denin reverence,&c» But (imply, they are enjoy ned to knee!, that the facrament be not prophaned, &c. And fuppofe they were* it were no better fhifc then the Pa- piftsufe, whenthey fay they dedicate temples to God im honour of this or that Saint* And yet wee kneel, not' to God, but in prayer and thanksgiving, which are not compatible with the ad of receavirtg^ eating arid drink- ingjof which more afterward, A bare kneeling can not be prelented without fome figne of efctraordinarie prc- fence^ or apparition.

N 2 Some

Oi Of, upeiitng.

theprctcncc Some of their forwalijjs pretend, they knecl/bccaufc »mlncd.erCX" ofwl.eprayirir u:tercd at the delivcrie of the ck ments,7V £>$dy ofottrLordJeftis Ghrlfti which was given fir thee, pre- ferve thy body and foule unto everUfting HfcJn I ani wcr. That it is already proved, that kneeling is er.joyned for ths.-facram'encs fake. Next, ChrifLprayed not at the deliveric of the elements, but in an enunciative forme uttered the word of the promi£> Tfysfc my body > This cuppe u the new teff anient. 2. 1 he word ofyromife is the fpeciall claufe of the charter. The facramentall figncs, are like feales hanging at the -charter. Ifatany time therefore the word orpromife mould be uttered., then fpecially when the feales are delivered. The Evm- gzliftsdMatthen>,&Warh L^c» andtheApotUcTVi/*/, repeat precifely and conftantly that vyord, fo that any man may pqrccavq the facramciuall forme of Words ought precifely to be obicrvcd"and uttered in the name ofChrift, without change into aprayeriri name of th> Church. Theficrameni^Il forme of words is obferved inbaptifmcj whynotheie. Our forraalifts forbcare to to utter the word of -promife to the Communicant. They fay,They have uttered it before. It is not enough, that they wereuttercd before narratively, or materialic in reheaifall of the words of inftitutidn ; For this iacra- mem is an imitation e/Chrift, not a recital/ of bis words and affiens . It is to doe at he didy and no t to report what he SltT/ M^kh Mottling. The rehear/all of the woi ds of the inflitutipn lettefh us fee, what warrant wee have to cele- brate fuch an action, and in gcnerall to ufe head and wine. But it can, not bee laid dernqriftrativcly of this bread and wine in particular fet on the table,' that itis the body and bloud of Ghritt, till it be jSrft fmcliHed by

prayer

prayer arid thankfgiving to that life, arid after delivered to the communicant, wnh command., to^take, eat, and atflirance if he fo.doc, the bread fhall be a pledge of his body, and the wine of his bloud. Chrift (aid not, This u m/'lody^tX \?j e<.iSyAdut TafayjatS-his is mj hodjj or aftn tontiniw, bad them both take and ear . The promife is annexed to 'lie; commandment as conditional!, and hath no eflfeci or he^wife,, but if the condition be performed1. \$& arcccav.d action among the Divines. Elemchtaex- tr-ii ufttrn ntinfun t fact "amenta : The elements- out of the ufe iir&nofacramenls. ^Atid facramentaperftciuntur ufit. if the elements after the bleiling be not deiiv'eredjfhal they be facrameritally Chrifts body and bloud I or if delive- red* and not eaten & 4 . _ . _

It farcth with the facramentall elements \ as with pawnes and fledges in contracts and bargans: A ring may bee fet a part to bee a pledge in matrimonii yet it is noradualliea pledge, without confeht of the other par- tie, but only a meere ring. A fione choien out from a- mong many5 to bee a figne of a march, is not actualliea march ftonc , but in the ufe, when it is fet with c orient ofparties in the march to that end.Therewas nevera ilgii j without the ufe wherefore it was appointed to be a ligi'u Never a march but that which divided land, nor a ban- quet. but in eating\and drinking, lakh Chamier: So the 5eje8uciifn' elements are fanctitied, and fet a part, by prayer and nunu*,*^ rhankfgiving to this ufc, but are not Chriltsbodieand blond adualiie till they be receaved and ufed; Tand nun- qiiAm eft Jigmm corporis Qhrifti^nifi in edendo, nunqum vinam fanguinis^ nijiin potandd. And therefore this ho- lic ordinance is properly defined a facred action , conii- fting of fo many rites. By a figurative kinde of fpeach it

is

$$$ -l Of heeling

is true? tfteoread -may bee called the facrament of Chiifis bodie,becaufe it is .appointed to tha: end,' y,s w! .en Jfaac lard to L4braham 0 Whir: U the ficnfice <*. that Is, the lamb or the rammc appointed for the Sacrifice, but no Do&our properly. Now the Formalift prefupponeth,that the fa- ; Lmdib^t 5 cramerit is made alreadie, before hee come to deliver.the ^°p^thngs elements, and therefore, hee .iayeth, hee uttereh other page 57. words at the deliverie. Soyee fee they place fuch ver- tuc in uttering thefe words, This is my Miey in the rehear- ■fall of the inftitution, as the papift doth, that they thinke the I read alreadie Chriifo bodie;and therefore abfurd to utter thefe words agaiheat the deliverie to the Commu- nicants: for then they fhould feeme to confecrate again. So grofle poperie is the ground of omitting the comfor- table vvord of promife at the delivering,and fnbftituting V*&336' a prayer, or minifteriall bleflfing? as Xcalleth it, in the rowmc of it, and f ich a prayer as prefuppofeththe bread already to bee Chrif ts bodie: and therefore they fay, The bed ie of the Lord 'pr-'ferve thy bodie and fettle. Heerealfo is a wil-worfhip: for howbeit prayer bee of it felfe a part of Gods worfhip inftituted and allowed by God, yet to pray unfeafonablie, and out of time, at the will and de- vice of man> when you mould bee ferving God in ano- ther forme, it is wil-woifhip: neither is there neceffitieof this, a prayer alreadie preceedtng. A ndfurely this their prayer is a fenfeleflTe one, like that old -pnyer, ^Anim^ Chyifti fanftificame^ which is directed to Guilts foule , whereas wee (liouW direct our prayers to his perfon, 1 not to his humanitie by it fclf.

Let it bee obferved by the way, th :t the words of

■ the inftitution arc rehcarfhed in the Englifh tervice book,

aal^mong the reft thefe ords^ This h my bedi*^ to God

in

*n a coritmuail tenor with the player Begun before. ;uft according to the. order obferved in the Canon of the matte,, when the prieft offer eth his facrifice, which is an horrible abufeof the words of the Inftitutidil j which Chriff uttered to the Communicants,and not unto God/ I dare bee bold toaffirme3 the facrifice of the matte had never em red in the Churchy if the word of prom i(c had beene uttered at the delivcrie of the elements to the Communicants in an enunciative forme, or demanitra- tiyely,as Chrift did; Thirdly, if in regard of prayer,then3; if Ghriftsiacramentall fpeach be uttered without addi- tion of a prayer^ the Communicants mutt not kneel. ■ Chrifts forme of fpeach then muftbe" thrutt out, that;, prayer and with it kneeling may enter In. Fourthly, _..^ ^ iuppofe the prayer might be fubitituted in the roome of the word of prornife/kneeling fhould not be enjoyned nor urged more precifely at that bit of prayer, then at other prayers* Yen, it is fuperftition to urge kneeling it one prayer more itriSly, then at another* and abfurd m my judgement? to enjoyne it at ail in any. They my as well enjoyne any man to lift up his eyes, to knock on his breaftj- to bow -the head, or crouch, as to kneel : as they doe in thepopifti fetvice, which hath made it the more ridiculous ; for kneeling,lifting up of the hands or eyes, knocking on the breaft, %m naturall expreffions and adumbrations of th s inward motions of the fbule? and proceed ex aluntidatia iruerniaffetttisyzs faith C^- *^e fccram, mi'erj and therefore ought not to be extorted by injun- ction s, for that were to command men to play the hypo- €i its, and like comedians, to counter K ite outwatdfignes of iuch inward motions,as perhaps are notin thcm3fo ve- hement a* to ftir them up voluntarily to fuchexpreflions.

Yea,

$5 Offywing

Yea, fome oft hem may ferve for ejaculations, as the lift- ing up of the eyes, \ o knock on the breaft, and to bow the head, which bowing is finiflied inoncinftant, faith

#g.6S, .£ : Allundecent andunfcemly gcfture in prayer, ought to bee f orbiddeiij bar no ge-feure ought to bee comman- ded in fpcciall-j ^but left free. Fiftly , that prayer above • mentioned, is but a fhorc ejaculation, and fooner eluded then the Communicant can addrcfle himfelf to his knees . Sixtiy, that prayer orfhort wHh is ended be- fore the Miniftcr offer the' bread to the Communicant , and bid him take u,and yet the Corrimun'cant is enjoined to continue ftiU upon his -knees. Nor is" kneeling enjoi- ned to them by ftatute or their fci vice bcjol^in-rcgardof mentall prayer, for none inch is enjoined, what fuppofe kneeling were enjoined in refpeel of prayer alfo',for if alfo, cm- principallie for reverence of the 5acramcnt, it is fuffieienfc for out nurpofc. for to adore .my other thing but God, or with -God, are both idolatrous. Matter

P. pag. 334, Paybedie fakhi Conc-rnin-r prayer^ I do freely coifejje^that in via ^uch 04 it is but an etcafion^a idnot the principallex- d eiftfthefouk, whit her it ha mentall or vocally in thefe~ irawrntallb^ji effe. I da neither deeme it the principal! re- ftfrc7 fid 1 'full kneeling, neither have I re a fin to deeme it t he 'principal!', rgff .cl upon which the Church enjoy net h it.

g»ig, zpp. A nd a iM-ine, Suppofe thefehee no prayer ufed in the time of

■ re ceu 'oing^ I think never the worfe cftbegeftu re ofkjteeling. No wonder hee lay fo, for hee laycih down a ground ,

■ that any of the geftures may be ufed in any part of Gods woriliip , which-, is a bigging of the queftion 3 and yet he-v ran not prove kneeling at the hearing of the word, let bee in- the a& of receaving the facramentall ele- ments, but out of a mifprinted place in Perth aft cmblv,

in the&& of rtefaving. 97

?*&• 4-5 • w^ere *n 1S Pu* ^r '*fter»

FarreleilecanourFomialiilspretendHhe rcfpcd: of No pretlnce

prayer.' 'For We have no acl 'en joyning either any vocall ot TOerin prayer to be uttered by thj minKlcr-or mental! by the Communicant, when he is to receave the elements. Nor doe our Fonnalifts obfervc one forme of words at the deliverie,either for prayer, or 'o.hfrwtfe.

'-Wherefoeyer the pub'like intent of a Church is to; The intent rkneel for reverence of tin- ficr.uiijGi-, every Coinmiinj- 'j^^" cant following her direction, inn idolater. Ho whe^t interpreted hisprivat intent were divers from die intent of the a&> by the aft. which is urged as the publike iment of the Church, yet heis interpretative <m idolater? and -ifo be'fe construed both before God and mm. Ii any mm receave trie fa- crament upon his knees at Rome, or in any brher Popim Church, wharfd-cver were his priyat intent, yet he muft be interpreted to kneel according to the intent of the Church of Rome* The heart' maf be carried one wzy^ and the outward action an other .way Tor feare, or other refp.ec"ts,but that outward adion muft I e interpreted not accordi ~g to the intention ofthc minde,bnt the intent of the injoyner. If ye fall downebeforcati idol in Spaine, TuppoTe for feare of the iiiquifition,ye -commit idolatrie, and honoureth that idol in the fight of men.

If it be asked, after what manner the Commu meant Qf-' thc 1T^, muft be interpreted to adore, I anfwer,T hat.upon better - confiden tion ofthc act dien befee, I thinke ihe-Gom- ^ora"ri^ municant may according to the aXt kneel Witha Popi'lh intent, earring both the inward motion o{ h.s fprritj and outward fubmiflion of his body toth? Ocramentupon opinion oftranmbftantiation? or with the i&rrerjins in- dent upon opinion of confubftantia t id n, an d "t ii • t for

4j$ 0/ knitting

two cafes, firft,bccaufe the words of the a& make men- tion only of »tlve body and blond of Chrifr, and ofthe blefTed facrament, but not one word ofthe elements of bread and wine. Next, becaufe fbme of our miniftcrs the chief urgers of kneeling are popifli, and have taught in publike in the pulpits of Edinburgh, that wee ought not to contend^ or defeant cuiioufly upon the manner of Chrifts pref ence in the facrament, 2nd that he is pre- fent after an unknown? manner. To this purpofe they cite a faying of ^z/;. .-,i4w. It is current among the l£n- D Ames r glhTiprelats. The b'fli )pof Rochcftcrin his defence of reply pag. 54. kneeling, commended i the (implicitieof the ancients, part. 2, w^0 difputed not whither Clirift were prefcm C n,fub^ Hooker. !.>. inpT tr.infc in the flipper. See Hooker 1 kewife in his 5ft *• 7' bookeof ecclefialticallpolicie. And Sutton on the Lords

fupp. ij in his apr e idix. They will t like more plainly^ whenthey lhall fee their time. Our Do&our coalmen- 145. eta h them for this. They »vould h,ive us belecve., rl?a;

the m inner of the prefenceof Chrifhbody ratufciu- , crament is unknowne, whereas we know very v/cll, Jia: Chrifts body is prefent after a fpiritu 11 manner to \ he foules of the godly rcceaving by faith, ' tit to the fkcf$* ment, or elements only after a f cr..men all manner, thatis, relatively, as things fignifieclarc to (tgxs3 how- beit faree diftant. That incomprthc; ifibie Or srfc: reli- able manner 3 whereof they talke, is a linking f o!e for Epift.76. adverfariea to the 1 ruth, r s Beza can tell him,

Our Doclour frqm Chrilts perfonall omniprefence, inferred^ Jfeg? i42»theflefhand[ loud of Chrifr. may be worfliippcd intheficranvn \ becaufc, whocfotverhis perfonis, his humanity is cot >oyned with hisdivinitie. £y this Popim reafon., Chnftsflefli wd bloud'may be

worfliipped

wormippcdinafcne, inthemoone, thefunne} frirMv other thing eMe. tts argument is borrowed from the Iihcmifts note ifpon HS. i . 8: 'Our dodour rejedteth the \?biquita'ric*5 conceat of CM-ts humanirie^cxtended and dimafed through every place: yet notwithstanding of this perfbnall6mniprc(encc, he hidcth himfelfin the lurking hole of the imperceptible manner of. the facramentall prefenee.H,: acknowledged! a fpirituai prefenceofChriils body in the fxranent. B Rarmine acknjwledgeth as much, for fait! \ hec, Btn b:\bct Chrislus in Eucharijiia mo- dum ex tjkndi torpor um,f!Jj]>ir tiium. I f ye will bear the fo. v&f woi d^ di/j'Jo will Fc'larm ne be co<itent,bccaufe (faith he ) Chrijl u not pref nt after that manner , that bodies have exijlence of their vwn natm*, unleHc the r-ght explica- tion bee added: He* com;n > ndeihtheexprdiionofthe councell of Trent, Vere j editer^fubjlantt aliter fTritelyre i allie fubft^mizUie i as the be /i : and fureft forthcpopiili fence. When our do<5tours will not have us to contend kbout the manner of prefence, whither by confubftanti- ottiortnmlubflantiation, yet this taketh not away Sul. HantiaMy'm generally but leaveth place toTubilmti.illy in an unknown manner. But wee proceed: If any will extend the words of the act to the elements of bread and wine*, and interpret the receaving of ChrTisbodieand bloud, of the fouls inward receaving, then howbeit hce" kneeleth not upon Opinion of the reall prefence ofCl t'A in the facrament , yet h s adoration is terminated;, and rc- fteth (omeway upon thefacramen% or facramentall ele- ment^ other wife hee c nnot bee fiid to k iccl for recei- ving of thefacrament.

Now, as the papifl s agree n 6t among t hemfelveis ab 6u£ the manner of worshipping their images, fo the Com-

O 2 municants

zo3 Ofktweltttg\

municants may differ in the manner and way of termi- nating that adoration or vw>dhip. Therefore fuppofe he believe not the rcall preface or existence of the body of. Chiift in the breadyyct bee may in his apprehension and imagination unite ih on. as ihe papift doth his image with the prototype, and io adpre the thing with the thing fig - iwficdj as the purple robbc vvkh the Kir?'g is coadorcd or adored p-r aaul:m * or hec.may coniiuerthe %nc,as fubflituce in the rooms of the thing flgnified, howbek abfent, and pcrformeth before it, orabouc it, that adora- tion which hee would heftow upon the thing flgnified > and by it, or in it honoureth the tiring , Signified proper. ly, but the fignc improperly: As when a Kings Aaibaf- , fadpur or Vice-gerent is honoured at fomeloicmnitie with thr honour of his Mailer) but improperly; tonne King is properly honoured. Or as Vafquez will have lina- ges to bee adored, tO witcwith the inward morion of the. minde to tfie thing flgnified thebodieof Ghrifta and the exterior or outward figne of fubmrffion to the iigne , - to bee tranfinitted to the thing flgnified, or confiderin^ the . figucs as things facrcd,and irirclationto God, whom we, are fcrving in the ufe of them. So howbeit the way and manner of terminating the reverence in the Sacrament bee dirferent.,accordiug to the conceat of the Communi- can'ytl'lcome to one ■, n J,to wir,to kneel for reverence of ' the Sacrament . Now to kneel for reverence, is a gefhire of adoration, and foveraigne worfhip, as X. acknow- ledgcth. ' Ic is noshing to ehe devil; whether a man env this or that way. Howbeit JvcOmiiinmicarirs were npi directed to kneel for reverence of the Sacrament , dare any man fay, but they may eaiily fall upon it one of thefe wayes -

. / ■ > • • " . I*nigh(

t might draw another -fcotfelifcercjfof it is though that the "^ial^uffi^^^^&JiS^J^Hi^ aft 'of Perth to kneel, for reverence of the Sacrament : fcrTecing hec kneeleth in obedience to that ae!:,hee muft bee inter- preted to kneel for that end: otherwifeheemaygbcto Konie^ and take C&rpus Chrifii, oxxi of the popes hand £ re- fcrving a fecret intent to hirnfelf. Thereiore howhek kneeling in the a<5t of receiving might bee lawful J, no * profeO'oiir in our Church can bee excufed,if he kneel-

But wee proceed, and fettingafidetheacl: of Perth, KneeIi -n weecoTifiderthe ac> or act' on it -felf, kneeling IH the dCt the a& o£re- of .receavincy eating, drinking the fie lament all elements ^eiVl"B <^n iinipiie. We will prove i: cm not bee done but fbrreve- pf idolatrie* reaee of the Sac-ram jut, or iacramentall elements ^and " ^, thatbyrwoargunr.rits. '.,

whither by di h en- iioi ethersyor relation of our own Tfte&ftar* mhdcs,toi-n c> wi h reverence., in any religious exer.- Sufeent° pis Helorea dead or IcnlHeilc creature., can not bee done burfoi-.fomc reverence of that creature. The communi- cant is ti:-d whether by the direction of others r or Ills .-' own icfoluii.D'^aU is one, to kneel with reverence before dead and fen feieflfe creatures,when hee is intfee aft of re- ceiving the facrumentall elements.- Therefore he knee- .. leth for reverence of the iacramentall elements , I fiy 7 by dire&io/i of others, or refoiution ofouro:vn minder for we can not kneele to God in prayer., but there are hiany things before us, a houfe, a wall, a tree,&c. bur they are fet before us only by cafuall -pofition or fituation: neither can wee choofe to do otherwife, but wee do ride tie bur felfes . I a dd e with reverence.'for if a per foft h* iuji ng hii n - felfe difeafed at the hearing of the word, nncfe hmffeVfe

eafed

cafed with khce!irig?that can art bee called kneeling with reverence. If yee bee tied to kneel with r.'verence,when you are.to do any rel igious cxercifcyfuppone prayer^be- fbrefuch a creature, lupponebutatice)and is not like- wife tied when you pray before any other creature>your gefture of adoratiori can rrot bee without refpeft to the tree. God himfelf never appointed any creature to bee rn obj eCt to the eyes of man, when hee was to adore him upon his knees, but only directed his people to kneel to- ward a certain place, where he was pit Tent himfelf in an e> baordinarie manner, or bom:d himfelf by prcmifc to hear them from thence . Hee was prefent in the Ark af- ter an extraordinaiicmarfiitr, fitting bctwccnc theChe- rubinsj anfwered by a lively voice out of it to Mofes,and voiichfafed to hear fuch as turned toward the Temple^ when they called upon him. But there is no foch place appointed undci the Gofpc!, farleile any creature before which hee hath dfic&ed us to kneel-. Our adoration is directed to that place, where wee knowthe manhood of Chrift, whereof the Ark and the Temple were types., dcth cxilf. naturally orfubitantially.that is^tothe heavens The facramentali bread is not a place of Gcds extraor- dirarieprefence,nor of the cxift ingofChrifts manhood fubftantijlly,orofpromifeto hear us from thence. Jt/< idol&trie (hkhrcrkjrtfe^o turtle ydifp (ft ordireclthewor- flfip dft/o.cf, "or aky par thereof to any faiticular place or ere :titre without the apto:ntmentofGod,^andmoreJp2cialfy to di>ect cur -adoration to tb: bread , o, the place where the freadii. ThcTheologues and minifters in the Palati- nat in their admonition, touching the bookc of Con- c: jrd/cach us,thatit is idolatrieto worfhip God othcr- V/iR then lie hath commanded : that they are guilty of

this

in the acJ of nceav'ing « \ 103

this idolatrie, thatdired the adoration of God to any other place or crciture? then Cod hath commanded: that for this caufc only tlicle worshipped God aright, who in their gefture turned c heir faces toward the arke, where he was prefer. t after a Angular manner, becaufe God had commanded this ceremoniall adoration, pro- mising to heare fuch as worshipped him after that man- ner. But that under the. new teft anient all ceremoniall adoration by turning us; to any certainc place or thing? is da,;nncd.

In the admonition above mentioned, therefore they ccriiemrie them as guiltieof as grofle idolatrie, who adore Chrift in3 or b.fidej or before the facramentali bread/ s. if he were corporally there, as thofe who fal- ling down before any common bread,a ftocke, or ftone> would fay,they adore Chrift in it. $ha igitur ChriHum ador'ant in ijlo velaf ud iftum,ve! caram ttfopanej tanquum ibi c crporaliter pdftntc m : .tque crafiam ac Deo difplieen- t em idololatnam admit i ii.it ^ at que u qui coram quovispa • ne cammuni autquov't t u ico taiit qupvis lapid: procidensy ineo Chrijlumfe advrari'- die at. They adde, a* corporal- Ij'prefent^ becauie thefe againft whom they were wri- ting maintained a corporal 1 prefence. Our do&our pggt r4^ fayeth ^Itis&o err our to worjhip Qhr/JIsJIejlj ther: , which mufthee underftood 4* pxefent there y whither in rcfpecl: of hispetfonallomniprefence, or by imaginarie union of die bread and hij bode, 04: that unknown manner of facramentali presence, with which they clonk perhaps a meaning, which as yet they think not expedient to pro» feflfe. Kuchlinm dij>. tbeo'og. fag. 59 ^.JnrlruJi out of Ierem. 3 . 1 1 . and Iohn 4. 2 3 . likewife, that oar adev ration ihouid not bee dire#ed3 either in bodie or minde %

I ©4 Offsetting

to the attar, or the ministers hand . TV r . Synecdochen cnim

toUii circumftanti am omnem cerii loci, adqitem in terris dL

rigituradcratioT)ci} quod oJltnJii ^SintiiiK'lismanifefle,

fedinJflYitu & vcritatc. Yec fee then, hawhett wee mq

not tied to direcft our adoration at a1 1 time to the place

where the bread is, as the Jewes were toward the arkc-,

becaufeit is notalwayes fixed in atercj'ine place, thefe

divines condemne the like manner, at whatfoever time

we adore before the bread.

The unco- ' We uncover our heads, Ciy they, w&eh wee receavc

yenngof" the ln.. cl^1Dcntr;j why may wee not alfo kneel < I anfwer,

kneeling * C tfrhVhc uncovering of the head is agefture of reverence

only, and that ,only arnongfome nations*, but not of

adoration. The jewes, Turkes, and Mahometans pray

with their heads cov crcd. The Grecians and Romanes

of old, hbwbjeit -they walked in pablike with uncovered

heads, except in rainc,great heat.or motirning?yct in the

fervfee of their Cods, they had their heads covered.

The Europeans this day uncover their heads when they

are praying. Kneeling is a gefture of adoration among

all nations, either in civill or religious ufe. 4$g*Mht±*

faith, Honor at imnu qui adorat, nori autcm adcrat omnis

qui I onorat j Every ( ne that doth adore, doth honour, but

- not every one that honoure-th^idoreth. Cor/tr^fenn. ^Ari&n.

c. 2 3 . I will not kneel to every one, to whom X uncover

my head civilly. Every onethat flandeth w hh his head

uncovered in prcfence of the king, is noi adoring, as he

is who is presenting his petition to the king upon his

? knee in their fight. A provincial! fynod holden at Lon-

-- doa> vmnij 160?. ordained the hcad't© be uncovered,

when their fervice is read in the Church., y.et I thinke

•-■ * tfocy would not ha \\c enj oyned kneeling . We he.u e the

canonical!

mihe4&$fri

tjanonicill fcripture read with uncovered head s? Mt ykt we kneel not. The words of Chrift, which he;uttcrec! at the inftitution, are ftill and often uttered 3 that lame voice fcundeth through all the tables of the world, his actions,- which were divine and holy, are re'kerat. Ih Gratians decree, "T>e conjecr&t. dtft. 1 .cap. 6%> we have a ifupcr ftitious direction of Pope Anafidfiw^ that when the Gofpell is reade in the Church, thofe that arc profent, fhalinot/it, butftand verierabil'her curvi^ bomngrev*- ''rently^ hearken and adore* Wherefore more at the hea- ring of the Go/pell,then the Epiftle, which is alfoEvari- gehcall i Yet you fee,howbeit that landing with bow- ing be more then to have the head uncqvered,it was but veneration. And,whereas he faith, Etfideliter adbrent, the glofle haffc, ' id ejl venereyituri becaufe the word ado- 'fingji.% taken there in a large fenfe 5 isyec may fee fundric places above cited,- not for that, which is in a ft rict fenfe called adoration. Adoration \\\ ft ri ct Qnfc is heeling otproftrdtiw. Whereas Mattkeiv.fc. ikh/bap. 8. : . of the leproufe man, That ^ worfiipped Cl>rrftyox adored Qhritti as tile Latine tranflation hath according to the oiigi- nalJ, dfrtar( \ . 40 . He kneeled dew ne to him^ and Lukf$. , i i. that he fell in his facev Suchlike, where it is laid of ^QVanamtrf!) rvom.injJMatth.i 5.25. That fie worfinp- fed,or adored hhn ; if., adcravit eiini. oSWaflc 7.25. i t is iMJ~\\dxfiefell at his feet. The Creek word ispo* 0] fignifieth to fill downe like a dog or whelp at the fee t or another,as our Lord. Further,our heads are no oth ^r way uncovered in the act of receavings then in the re ft 6fthe time of the celebration, when wee are not ncare the elements. .And thirdly, the uncovering,of our \i& is compatible withthevarierieofacTiohs in time of ~

Clf

P lebratio'

lebration, praying, tinging, hearing the words of tfidn- ftitution, and chapters reade, but adoration direded, a$ they pretend to God, can not be without prefentinp.; our petitions* and thanks to God, which rcquireth a fe- vcrall part of the a clion by it felfe. Occafionail lt is objected, that i &w. 1 8* 29. when the people a warrant ,aw t!ic hre bJ! upon thcJacrihcc, to confume ir, the ior ordimrie. wood, the f tones,, the duft; .. and lick nf the water that L.pag.;$8.- was in rhc trench; they fellon their faces, and cried, The Urdu qod, I anfwev, The people fell on their faces af- ter the rire had conl iinicd the burnt facrifice, the wood, the ft 6nes,-and ricked ip.tl e v^atcr, and not in the meanc time^for it is not likely that they fell downc, rill they haclf^ene what the fire had wrought. Next, what fup- pofe they had fallen downe in the meane time, that the fire was working the work e, wherefore; it was fent. Is it any wonder, that men amazed with the prefence of Lcvir 9 1 i Gods maJe^^ *n a rriirade, fall dowhe as aftonifhed, to 24.. ' wovfhip God. Such a viliblefjgne of Gods prefence is Tjje r0li?' Cl^cd tiiegloricor the Lord. Dolour Jac^bn the Ar- leef.° Un e" mint2n hath this rule 10 be obferved, Such > act 'ions & ■ pajg, 11 1, b Ave beetle managed by (]$s Sprit fu^ge^Ied byftcrgettn • Jlincl, or ex trailed by ex t?\irrd/narie and fjesidl occaf&fts^ are then onely latffttll ifi ftp rs , when th y a re begotten by likeoccafions^ orhroifghfirthby li^eim'iidfiorv. In mat- ters of fccular civilitie or moralitic, many things ( faith he) will befecme one nui\ whrcharcurrcoirielyin an- other, and in one, and thef me mans deportment many things are decent and law full, while- they are diawnc from him by fpeciall or rare occsfions, whofe ufuall praclife upon diflike or no oecdions^becommeth accor- dingto the nature of the (ubjecrJndiculQus5or difhoheft.

That

tnthe aSi ojrec caving. S 07

%hat in the fervice of G od, and matters fpirihiall, " the -leaft digreflion or declination frompropofed paternes?. is farre more dangerous . To attempt the like enrerprife unto ^onatbawy upon vvarr.mt of his exemplc, and upon likefpeeches of enemies inviting him to come tirv.vould "bee a fuperftitious tempting of God. Every man may not ufe the like prognostication, thar Abrahams fervant made- ufeof> when he was fenttobefpeak forhisyourg ' matter ifaac a wife. Jdcob cxprefle d his tend er afTetfion to his fonnej^^whom he never looked to fee again s? i>y kiffing his coat, but to have hanged it- abouj his bed or table, that it might reccave fuch 'falutations evening and morning >6r at every meales time, might have coun- tenahced many breaches of fupcrltition. Charles the fife after his f 11; cw ell to thewarres, andfafe arrivall to Spaine, filutiid the fpanifh more in fiich an afFectionat ^and proitrat manner, as his meaheft vaffall could not or- dinary have faluced^' either him or it without juft impu- tation of groffe idolatrie. Thefe are D odour Jackfons examples, which hee bringeth'in for illuftration of his 'rule. I f there come into the Church one that belee veth not3dr one thaf is'iinlearned, and heareone after another prophefie,and finding hifnfelf convirice«l3and the fecrets "of his heart made.rnanifeft, falling do wne on his knees, he will report that God is in you of a truths Cor? n, 1 4 i 2 4,2 5 . Yet if hee fell downe .before them ordinarily .were it hot idolatrous £ Thirdly, fuppofe they had fal- len dowhe when the fire was in workings yet it is not 'faid, that they fell downe with their eyes poring upon thefire^but upon their faces^and cried,?^ Lord is God^ beCaufe he had mariifefted "by his prefence and power in fecha miracle,that he was the true God, as iChron^. 3 .

3p§" Oftyeeifag t

whin the children of lfmel jaw\ MtvjJre fire came dor? si^ ,.r and consumed the > fa;rzfit\s } and thai the ^lorteefthe Lord

ha d filled the houfe, they hewed h . mfeh 'es wit h their fa ces

to the ground upon the pa vemr n \ and noYjl)ip[>ed and nr.it -

fed the Lord, faying &ct Salomons Salomon kneelcd? fry they, before the, altar of the kneeling at Lord, when he prayed at the dedication of the temple.

tionST F°r it^foid,* K?"fr%°54- that when he had made an end; temple^ . of praying all his prayer and (-application to the Lord, he arofe from before the altar of the Lord* from kneeling on his knees5 and ftood, and bleffed the people. I an- fwer, The altar is not fit'downc there as the object, to- ward which he directed his countenance., when he was kneeling, but only asa circumftance of the place where he was, when heepraved at that time -, foi lie had pre- pared a brazen fcaffokl, and fct k in the middeft of the court, over againflthc ^Ihv of the Lord, 2 Chron. 6.13. He kneeled where he had been {landing on theTcafroM, and fpread his hands tow; id the Ik \y\ ens. not toward the altar. Itisfaid^CvW. <s 13. Tft t''lV^feH%wiie upon his knees before all the conurefca' ion < f IfmeLand Ipread forth his hands .tow aids. 1. ,,.;u Neilkrisu laid, That he turned his face to the SI tuft T h ey tunned their face ordinarily to that pan of the 'temple, where the arke was the place of Gods nrf raordi narie prcfenee, Thearke was metonymically called God, 1 Sa'm.q., 7; The Lord, 1 Kin^.9. 2 5 . The Lord of holts, the King of gloric,7y2f/.-24. The face ofthe Lord, Efi. 1 . 1 2 . for it * the tabernacle was made, and the temple. It 1 vprcfented Gods fear, and God delivered his oracles T\ om the met- . cie feat above it. . What likelihood then is t hero i ha-: they kneeled ordinarly in their prayers looking toward

the

- hthe aSfcfrc c^ livings 109

theakar, or that they come never before the «litz but kneeled before it; for the altar was but defeated at this time. It was not already dedicated,but iwfieri.. faith D.E. ^AuguHineAib^MSmplicianum ]U,^. [\mhfX>d- Of kneeling. vid prayed before the a rke, g>uia i'ji facratior $ tbm-^'l' * . pien&$ior frtfentia Domini, erat ; beeaufe the prcfence of the Lord there was more iacrcd and more to bee r&- fpc&cd, 1 helikeanfwermaybec given to that place, z5rt'icba6. 6. Wherewith fh all I come before the Lord, and bow wj [elf before the high God. They bowed themfeives • before the high God iitting betweene the Cherubims, nottoward thealrarjthcy bovyed^whenthey had offered, their oblations, not to their oblations. As when they preferred the basket with 'firft fruits^ they firft fet it downe, and after bo\ved themfeives before Jehovah their God, andfo went out, Deut.26.24.. io„ What if they had bovVed, when they, were offering to God cj When wee are. in the act of receaving, eating^dririking;- we are receaving^and not offering,

They fay-the iacram entail elerne ras are only as objt- The pre- clum a quo jigmpcAtwe , til it is3 as .an active object mo- jeftumaqua vingthemto worfaip the ihings Signified, or God. Put figm'fi«ative. cafe that were true. So Lid FwandMyHoIcot, andTicm Mirandula? That they adored the prototype orfamplar beforjg the image, which put them in mirfde of the iam- plar, and fpake in as abftrac't a manner, of their vyoimip? as the Form all ft doth, when hee preteh'detn the purer! intent he can intlfi manner of bis adoration. And yet were they never ranked among the Iconomachi, but by the, Papift s counted good Catholiks. Itistrue,5c//i?v mine and Smrez are not content with this adoration, which they call improper ; adora&on, when any perfon

m thin

or thing is honoured it) place of another, as when the ambaffadour is honoured with the honour ducrand pro- per te-the king, but for the king, or, as when all the cere- monies arecelcbrat about a frame in fteed of the true fu ■ Ap- • corps. Hell irmin • granteth notwithstanding th^Coram ^msxzp. 19. iUafv^lintU'a^ ant per ilium uderatur exemplar, that after 2d. 21. tfreir manner of worm p the famplar is adored before Decultu theimage,pr jri tlu- ini tge-or by the image. Vazquez pro- KoKfo?^" Ve*!k f hatth&froctota-s made .the image'^>%w^ ' "' qupdjhc very object paillve ofadoration, and that both the famplar and the image were o.dored0Jimitl cu m irria- gimhm exemplar id proxtml & ut quod adorari. Vo r they ufed the fime refpect to the images, that other Catho- liks ufed3 they uncovered their head to them, they bow- ed toward them, kneeled before them,andkifTcd them. Ahdthis hedefendeth to be.theright manner, when the image and the famplar are addred with one adoration, the inward motion and fubmiffion of the minde, being carried to the famplar, and the outward figne oiTubmif- -fiontothe image, being tranfmitted by the fpirir, or in JDe adorat. though: and deftrc,t6 the famplar. That all rh : Catho-

num!°Qo ^s a§rce m ^is, mat tnekin^e be & Skid upon the Cum. 132. image, and the body be bowed before it, tha: the aflfe- ]$4-&difp. clion being inrlammcd with the rcmembrar.ee of the pip. jopf^ famplar,be carried to it with inward reverence, Virtute warn. 7, cujris externum ofculum in ipfiiyietiam veluti figttta/ru* tranfyuttat ; hi vefiue or power whereof it tranfmitteth tl'coutwarl kijp, a* anarrow,' to the famplar it felfe. So kneeling before the image, proflration, or any other flgne orTabmifiion is to be tt anfmitted by the image to a4«rat. the fain plat after the fame manner. JW, faith :he, in trie

Blips ioj5. •- ± , r j l rJ- \- ru ■ ^

frnztbt tiaic or tIl: 7- tynod, Rere were forae enemies to

integer,

ih tk #0 ofriieMfi§ Iff %

images^, who were content, .that images were brotfghc into the Church-,not only for decorement^ fed et jam ad mcitandam fdelibm m'emoridm exefh]>laru$ ut coray eh ipfumfolum venerentury iUis tamen nullum fignum honoris aut fubmiffwriu ? nequtefculd^ nee indinitioxe corporis^ nee alio modo exhiberenty idenim idolo'atriam ejfi ' at a bant y Jut alfo toftirre up the remembrance of th efamplar, to the faithfully that before them they mlvht reverence on'y the famplari hut exhibiit noftgnt of hm our orfubmijjion, ei- ther by kiffe or bowing of ehe body, or any other way, for they faid that was idolatric. J$htdre nee ojeuLibaxtnr imagines } heque if >fis corpus inclinabanty nee thurifica xsnt^ fed recli coram eiSy in /newdri 'dm exemplar 'is exictai, in ipfum mente folafrebantur. ^nd therefore (Cakhhe) they mithcrkijfed images, nor bowed their body to them ^ nor of- fered inccnfejbutf landing upright before themybeingflirrel up id the. remembrance ofthefamplar^ they were carried on- ly in their windeto it. I n another place he faith , Icono- Difp." to& mac hi ^ qui adfolam record.itionem imaginibm Hiumur* num« I2$« ante Mas genua non fleclunty nee fe profternuhty fie emrn ip * fa* not a extcriori adorarent, fed er'ecli abfque ttllo geflit corporis qui reverenti imjudtcety coram imagine,, exembla* ru recordantur & ipfum jfirittt fblkm adorant. Th it is3 7 he adversaries to imagesywho ufe ima res only toftii them in remembrance of the faanplar, they neither kneef nor pro - 'flrat themfelves before them , ffr fo they jlould aiore th :\m ■with the outward note or ftgne^ bufjiandiug uprigl t without. anygesJure of the body before tbeiware, which miglt be a fheiv of reverence^ the) remtMberthcfawphr, and adore it itfftirii only Butthefe Do&ours above mentio:icd3hoy/* beit their' irnv id reverence was- dire&ed to the fam- 1 i^h Ketl'he outward figile of fabmiifion was firft di*

recced

ieCted to the image. Ye fee theh5 that taking the image-; o\\\yi\s6bjeffumaqHofigmfica:$v}: as inftruments a«i meanes to ftirre up their remembrance^ tbcie mangrels who were called Semipnbi^ would not kneel before them : for then, faith Vazquez^ rhef fhould have adored tnem, whichheinhis Popim judgement, thinkeththey mould have dori: ; but thejfe Dolours did To. So if the elements be ufed only as o'kjeftum a quo fignific^tiv^ to ftirre up their remembrance., why kneel they before them. Nay, why are not the elements lifted up, as among the Papifts, after they have {aid, Thu u my fodyy (Tor,fay they,it is made then a facramentj that the peo- ple being ftirred up at the elevation with the fight 'of* the floury ing object, may kneel in whatfoevcrpart of* the Church they be* And howfoever the Doctour fee- (xiQth to dif illow the elevation,^*, i ip. 1 20. 1 2 1. Yet lie fiith,we m.vy kneel before the elements,having them in our light., or object to our fenfes5 as ordinarie meanes, figncs> ind memorial,to ftirre us up to worfhip God and *©ur Saviour,/^*. 88.92. what fault were thefe then to lift them up to be feenc. Seeing t hen they kneel before fuch a fign: tying object, and are tycd to kneel, the figni- fication of the object doth not help, bur rather bewray - eth, that they give that refpeft unto it, as by it to tranf- iriit the outward figne of worfhip mediatly to the thing fig nified, or to God, which L. confeffeth to bee idolatrie, bypocrifie, and a mixc u re of worfhip : and yet this is at the leaft their worihip. For if they ufed them oncly as active objects-, to ftirre them lip, they wOuidnotkneeibeforethcminthe meane time, more then when they arc ftirred up by tht word, (or works of God3by a toad,an alienor a flee. And therefore it is not

tothd

m iw ttoroj rcceaving* 1 1 3

to the putpofe, that fie fo often harpeth upon the ufe of .

ftirring and moving; T).